Concentrate On What's Important Quotes

Get up you lazy bastard. The Governor wants a word with you,” said a guard. 
He opened his eyes and smiled. There was another guard standing near the cell door in 
anticipation of any trouble. The prisoner smiled at him, too. 
Now what can the Governor want from me? He wondered. His dishevelled form seemed 
incapable of coherent thought. “It’s nice of him to remember me,” he said aloud, trying to 
concentrate.
“Surprising he’s got any time for a worthless shit like you,” said the first guard. 
“I once used to be a very important person,” the prisoner said feebly.

...it's like this. Sometimes, when you've a very long street ahead of you, you think how terribly long it is and feel sure you'll never get it swept. And then you start to hurry. You work faster and faster and every time you look up there seems to be just as much left to sweep as before, and you try even harder, and you panic, and in the end you're out of breath and have to stop--and still the street stretches away in front of you. That's not the way to do it. You must never think of the whole street at once, understand? You must only concentrate on the next step, the next breath, the next stroke of the broom, and the next, and the next. Nothing else. That way you enjoy your work, which is important, because then you make a good job of it. And that's how it ought to be. And all at once, before you know it, you find you've swept the whole street clean, bit by bit. what's more, you aren't out of breath. That's important, too...

Reading requires actual concentration. If you skipped a paragraph, or even an important sentence, you could lose the entire story. With most TV shows, though, you didn't have to concentrate at all. You could space out for a good ten minutes, then come back and still figure out what was going on.

SEPTEMBER 1, 1939 I sit in one of the dives On Fifty-second Street Uncertain and afraid As the clever hopes expire Of a low dishonest decade: Waves of anger and fear Circulate over the bright And darkened lands of the earth, Obsessing our private lives; The unmentionable odour of death Offends the September night. Accurate scholarship can Unearth the whole offence From Luther until now That has driven a culture mad, Find what occurred at Linz, What huge imago made A psychopathic god: I and the public know What all schoolchildren learn, Those to whom evil is done Do evil in return. Exiled Thucydides knew All that a speech can say About Democracy, And what dictators do, The elderly rubbish they talk To an apathetic grave; Analysed all in his book, The enlightenment driven away, The habit-forming pain, Mismanagement and grief: We must suffer them all again. Into this neutral air Where blind skyscrapers use Their full height to proclaim The strength of Collective Man, Each language pours its vain Competitive excuse: But who can live for long In an euphoric dream; Out of the mirror they stare, Imperialism's face And the international wrong. Faces along the bar Cling to their average day: The lights must never go out, The music must always play, All the conventions conspire To make this fort assume The furniture of home; Lest we should see where we are, Lost in a haunted wood, Children afraid of the night Who have never been happy or good. The windiest militant trash Important Persons shout Is not so crude as our wish: What mad Nijinsky wrote About Diaghilev Is true of the normal heart; For the error bred in the bone Of each woman and each man Craves what it cannot have, Not universal love But to be loved alone. From the conservative dark Into the ethical life The dense commuters come, Repeating their morning vow; 'I will be true to the wife, I'll concentrate more on my work,' And helpless governors wake To resume their compulsory game: Who can release them now, Who can reach the dead, Who can speak for the dumb? All I have is a voice To undo the folded lie, The romantic lie in the brain Of the sensual man-in-the-street And the lie of Authority Whose buildings grope the sky: There is no such thing as the State And no one exists alone; Hunger allows no choice To the citizen or the police; We must love one another or die. Defenseless under the night Our world in stupor lies; Yet, dotted everywhere, Ironic points of light Flash out wherever the Just Exchange their messages: May I, composed like them Of Eros and of dust, Beleaguered by the same Negation and despair, Show an affirming flame.

Sometimes I run fast when I feel like it, but if I increase the pace I shorten the amount of time I run, the point being to let the exhilaration I feel at the end of each run carry over to the next day. This is the same sort of tack I find necessary when writing a novel. I stop every day right at the point where I feel I can write more. Do that, and the next day's work goes surprisingly smoothly. I think Ernest Hemingway did something like that. To keep on going, you have to keep up the rhythm. This is the important thing for long-term projects. Once you set the pace, the rest will follow. The problem is getting the flywheel to spin at a set speed-and to get to that point takes as much concentration and effort as you can manage.

Knowledge equals power... The string was important. After a while the Librarian stopped. He concentrated all his powers of librarianship. Power equals energy... People were stupid, sometimes. They thought the Library was a dangerous place because of all the magical books, which was true enough, but what made it really one of the most dangerous places there could ever be was the simple fact that it was a library. Energy equals matter... He swung into an avenue of shelving that was apparently a few feet long and walked along it briskly for half an hour. Matter equals mass. And mass distorts space. It distorts it into polyfractal L-space. So, while the Dewey system has its fine points, when you're setting out to look something up in the multidimensional folds of L-space what you really need is a ball of string.

First came bright Spirits, not the Spirits of men, who danced and scattered flowers. Then, on the left and right, at each side of the forest avenue, came youthful shapes, boys upon one hand, and girls upon the other. If I could remember their singing and write down the notes, no man who read that score would ever grow sick or old. Between them went musicians: and after these a lady in whose honour all this was being done. I cannot now remember whether she was naked or clothed. If she were naked, then it must have been the almost visible penumbra of her courtesy and joy which produces in my memory the illusion of a great and shining train that followed her across the happy grass. If she were clothed, then the illusion of nakedness is doubtless due to the clarity with which her inmost spirit shone through the clothes. For clothes in that country are not a disguise: the spiritual body lives along each thread and turns them into living organs. A robe or a crown is there as much one of the wearer's features as a lip or an eye. But I have forgotten. And only partly do I remember the unbearable beauty of her face. “Is it?...is it?” I whispered to my guide. “Not at all,” said he. “It's someone ye'll never have heard of. Her name on earth was Sarah Smith and she lived at Golders Green.” “She seems to be...well, a person of particular importance?” “Aye. She is one of the great ones. Ye have heard that fame in this country and fame on Earth are two quite different things.” “And who are these gigantic people...look! They're like emeralds...who are dancing and throwing flowers before here?” “Haven't ye read your Milton? A thousand liveried angels lackey her.” “And who are all these young men and women on each side?” “They are her sons and daughters.” “She must have had a very large family, Sir.” “Every young man or boy that met her became her son – even if it was only the boy that brought the meat to her back door. Every girl that met her was her daughter.” “Isn't that a bit hard on their own parents?” “No. There are those that steal other people's children. But her motherhood was of a different kind. Those on whom it fell went back to their natural parents loving them more. Few men looked on her without becoming, in a certain fashion, her lovers. But it was the kind of love that made them not less true, but truer, to their own wives.” “And how...but hullo! What are all these animals? A cat-two cats-dozens of cats. And all those dogs...why, I can't count them. And the birds. And the horses.” “They are her beasts.” “Did she keep a sort of zoo? I mean, this is a bit too much.” “Every beast and bird that came near her had its place in her love. In her they became themselves. And now the abundance of life she has in Christ from the Father flows over into them.” I looked at my Teacher in amazement. “Yes,” he said. “It is like when you throw a stone into a pool, and the concentric waves spread out further and further. Who knows where it will end? Redeemed humanity is still young, it has hardly come to its full strength. But already there is joy enough int the little finger of a great saint such as yonder lady to waken all the dead things of the universe into life.

I've never let myself dwell on what other people think of me......You can never change their minds so why waste time trying? Why agonize over it? better to concentrate on more important things.

These examples suggest what one needs to learn to control attention. In principle any skill or discipline one can master on one’s own will serve: meditation and prayer if one is so inclined; exercise, aerobics, martial arts for those who prefer concentrating on physical skills. Any specialization or expertise that one finds enjoyable and where one can improve one’s knowledge over time. The important thing, however, is the attitude toward these disciplines. If one prays in order to be holy, or exercises to develop strong pectoral muscles, or learns to be knowledgeable, then a great deal of the benefit is lost. The important thing is to enjoy the activity for its own sake, and to know that what matters is not the result, but the control one is acquiring over one’s attention.

If you can't put magnolia on a wall then there are always a million other colors you can use, if you can't pay your phone bill then just write letters telling them. I'm not playing down the importance of these things, yes you need money for food, yes you need food to survive, but you also need sleep to have energy, to smile to be happy, and to be happy so you can laugh, just so you don't keel over with a heart attack. People forget they have options. And they forget that those things really don't matter. They should concentrate on what they have and not what they don't have. And by the way, wishing and dreaming doesn't mean concentrating on what you don't have, it's positive thinking that encourages hoping and believing, not whining and moaning.

Apply the blacksmith's homely principle when you are speaking. If you feel deeply about your subject you will be able to think of little else. Concentration is a process of distraction from less important matters. It is too late to think about the cut of your coat when once you are upon the platform, so centre your interest on what you are about to say—fill your mind with your speech-material and, like the infilling water in the glass, it will drive out your unsubstantial fears.

You see, Momo,' he [Beppo Roadsweeper] told her one day, 'it's like this. Sometimes, when you've a very long street ahead of you, you think how terribly long it is and feel sure you'll never get it swept.' He gazed silently into space before continuing. 'And then you start to hurry,' he went on. 'You work faster and faster, and every time you look up there seems to be just as much left to sweep as before, and you try even harder, and you panic, and in the end you're out of breath and have to stop - and still the street stretches away in front of you. That's not the way to do it.' He pondered a while. Then he said, 'You must never think of the whole street at once, understand? You must only concentrate on the next step, the next breath, the next stroke of the broom, and the next, and the next. Nothing else.' Again he paused for thought before adding, 'That way you enjoy your work, which is important, because then you make a good job of it. And that's how it ought to be.' There was another long silence. At last he went on, 'And all at once, before you know it, you find you've swept the whole street clean, bit by bit. What's more, you aren't out of breath.' He nodded to himself. 'That's important, too,' he concluded.

And since nothing whatever happens to us outside our own brain; since nothing hurt us or gives us pleasure except within the brain, the supreme importance of being able to control what goes on in that mysterious brain is patent.

Concentrate on what you need to do... Do step one. Begin! That's the important thing- Did you do step one? Did you actually do it?... It's not a matter of 'Can you do it?' If you do it, you're doing it.

It's very important for institutions of concentrated power to keep people alone and isolated: that way they're ineffective, they can't defend themselves against indoctrination, they can't even figure out what they think.

The most important thing to determine is what to do right now. Instead of scanning the horizon of your life, looking for things that need to be done, concentrate on the task before you

We often think that combining tasks will save us time, but scientific evidence shows that it has the opposite effect. Even those who claim to be good at multitasking are not very productive. In fact, they are some of the least productive people. Our brains can take million bits of information but can only actually process of few dozen per second. When we say we're multitasking, what we're really doing is switching back and forth between tasks very quickly. Unfortunately, we're not computers adept at parallel processing. We end up spending all our energy alternative between tasks, instead of focusing on doing one of them well. Concentrating on one thing at a time may be the single most important factor in achieving flow.

If I’m asked what the next most important quality is for a novelist, that’s easy too: focus—the ability to concentrate all your limited talents on whatever’s critical at the moment. Without that you can’t accomplish anything of value, while, if you can focus effectively, you’ll be able to compensate for an erratic talent or even a shortage of it.

Concentrate on what is important, not what is urgent.

Appreciating your loved ones,” Raphie said, a little embarrassed at first. “Acknowledging all the special people in your life. Concentrating on what’s important.

Gabe was referring to people like Lou who were competitive. Ambitious people, with their eye on the prize instead of the task at hand. People who wanted to be the best for all the wrong reasons and who'd take almost any path to get there. Being the best was only slightly better than being in the middle, which was equal to being the worst. All were merely a state of being. It was how a person felt in that state and why that was the important thing. Gabe wanted to explain to Lou that people like him were always looking at what the other person was doing, always looking to achieve more and greater things. Always wanting to be better. And the entire point of Gabe's telling Lou Suffern about people like Lou Suffern was to warn him that people who constantly looked over their shoulders often bumped into things. Paths are so much clearer when people stop looking at what everyone else is doing and instead concentrate on themselves.

Right now I’m aiming at increasing the distance I run, so speed is less of an issue. As long as I can run a certain distance, that’s all I care about. Sometimes I run fast when I feel like it, but if I increase the pace I shorten the amount of time I run, the point being to let the exhilaration I feel at the end of each run carry over to the next day. This is the same tack I find necessary when writing a novel. I stop every day right at the point where I feel I can write no more. Do that, and the next day’s work goes surprisingly smoothly. I think Ernest Hemmingway did something like that. To keep on going, you have to keep up the rhythm. This is the important thing for long-term projects. Once you set the pace, the rest will follow. The problem is getting the flywheel to spin at a set speed – and to get to that point takes as much concentration and effort as you can manage.

The challenge we face is not (only) to reduce or stabilize concentration of atmospheric carbon dioxide, but to live in productive relationship with the dynamic systems that govern a changing planet. This is a new challenge because humanity is young and now constitutes an important planetary force in a way that is unprecedented. Anthropogenic climate change is the harbinger of a new world in which humans have become a dominant force on Earth’s natural systems.

...each day I sit down in purposeful concentration to write in a notebook, some sentences on a buried truth, an unnamed reality, things that happened but are denied. It is hard to describe the stillness it takes, the difficulty of this act. It requires an almost perfect concentration which I am trying to learn and there is no way to learn it that is spelled out anywhere or so I can understand it but I have a sense that it's completely simply, on the order of being able to sit still and keep your mind dead center in you without apology or fear. I squirm after some time but it ain't boredom, it's fear of what's possible, how much you can know if you can be quiet enough and simple enough. I move around, my mind wanders, I lose the ability to take words and roll them through my brain, move with them into their interiors, feel their colors, touch what's under them, where they come from long ago and way back. I get frightened seeing what's in my own mind if words get put to it. There's a light there, it's bright, it's wide, it could make you blind if you look direct into it and so I turn away, afraid; I get frightened and I run and the only way to run is to abandon the process altogether or compromise it beyond recognition. I think about Celine sitting with his shit, for instance; I don't know why he didn't run, he should've. It's a quality you have to have of being near mad and at the same time so quiet in your heart that you could pass for a spiritual warrior; you could probably break things with the power in your mind. You got to be able to stand it, because it's a powerful and disturbing light, not something easy and kind, it comes through your head to make its way onto the page and you get fucking scared so your mind runs away, it wanders, it gets distracted, it buckles, it deserts, it takes a Goddamn freight train if it can find one, it wants calming agents and sporifics, and you mask that you are betraying the brightest and the best light you will ever see, you are betraying the mind that can be host to it... ...Your mind does stupid tricks to mask that you are betraying something of grave importance. It wanders so you won't notice that you are deserting your own life, abandoning it to triviality and garbage, how you are too fucking afraid to use your own brain for what it's for, which is to be a host to the light, to use it, to focus it; let it shine and carry the burden of what is illuminated, everything buried there; the light's scarier than anything it shows, the pure, direct experience of it in you as if your mind ain't the vegetable thing it's generally conceived to be or the nightmare thing you know it to be but a capacity you barely imagined, real; overwhelming and real, pushing you out to the edge of ecstasy and knowing and then do you fall or do you jump or do you fly?

Aren't there going to be any refreshments?" Tharamn interrupted. "I always think better with a little snack to keep me going." "I'm with you there," said Grishmak. "Bring on the nibbles!" "There aren't any!" Cressida snapped. "This is all far too important, and besides, once you lot start easting, it'll only turn into a party." "Can't say I have a problem with that myself," said Tharaman. "What about you, Grishy?" "None at all. Bit of food and fun helps the boring bits along, in my opinion. Let's call a chamberlain and order some grub." "No!" Cressida insisted. "We all need to concentrate, and I for one find it difficult to think one you and Tharaman start cracking bones and spitting out gristle." "I never spit out gristle!" said Tharaman in miffed tones. "A terrible wast of protein. It just needs a little extra chewing, that's all." Thirrin had watched the exchange in silence, but now she sat forward in her chair. "Actually I wouldn't mind a sandwich myself." Cressida looked at her thunderously.

Why study things of no use? To learn you don't need it and concentrate your efforts on what is important to you.

Knowing your purpose focuses your life. It concentrates your effort and energy on what’s important. You become effective by being selective.

You're what I give to the world, what I leave behind. I am proud." He said it slowly, every word with intention, with concentration, as if it were the most important thing he'd ever say.

While walking, for example, if we are talking or thinking at the same time, we get caught up in the conversation or thoughts we’re having and get lost in the past or the future, our worries or our projects. People can easily spend their entire lives doing just that. What a tragic waste! Let us instead really live these moments that are given to us. In order to be able to live our life, we have to stop that radio inside, turn off our internal discourse. How can we enjoy our steps if our attention is given over to all that mental chatter? It’s important to become aware of what we feel, not just what we think. When we touch the ground with our foot, we should be able to feel our foot making contact with the ground. When we do this, we can feel a lot of joy in just being able to walk. When we walk, we can invest all our body and mind into our steps and be fully concentrated in each precious moment of life. In focusing on that contact with the earth, we stop being dragged around by our thoughts and begin to experience our body and our environment in a wholly different way. Our body is a wonder! Its functioning is the result of millions of processes. We can fully appreciate this only if we stop our constant thinking and have enough mindfulness and concentration to be in touch with the wonders of our body, the Earth, and the sky.

But what about human liberty? Is there no spiritual freedom in regard to behavior and reaction to any given surroundings? Is that theory true which would have us believe that man is no more than a product of many conditional and environmental factors—be they of a biological, psychological or sociological nature? Is man but an accidental product of these? Most important, do the prisoners’ reactions to the singular world of the concentration camp prove that man cannot escape the influences of his surroundings? Does man have no choice of action in the face of such circumstances?

And Esme sees what might be. She shuts her mouth, closes her throat, folds her hands over each other and she does the thing she has perfected. Her speciality. To absent yourself, to make yourself vanish. Ladies and gentlemen, behold. It is most important to keep yourself very still. Even breathing can remind them that you are there, so only very short, very shallow breaths. Just enough to stay alive. And no more. Then you must think yourself long. This is the tricky bit. Think yourself stretched and thin, beaten to transparency. Concentrate. Really concentrate. You need to attain a state so that your being, the bit of you that makes you what you are, that makes you stand out, three-dimensional in a room, can flow out from the top of your head, until, ladies and gentlemen, until it comes to pass that—

Holy shit. I've just been having one of the best days in my life. If not the best. I have a feeling of peace inside of me as I write this... I was just talking to a friend of mine about the fact that I find it hard to enjoy good moments sometimes, because of a fear that it may be taken away at any moment. And the truth is it can. This is not just anxiety, it is what's accurate. One of the most important things then is to know that I'm good with everyone I want to be good with, come what may. That the people I love know that I love them. And at this point in my life, I feel that is the case. I have no regrets. From that place, it's easier to enjoy what's going on. I'm not holding onto anything or anyone for dear life... I can't. Life just kinda makes that impossible... The other most important thing is this: acknowledging those moments that are worth noting and remembering, like today. My life is not perfect by any means--there is plenty that I could be fretting about at any given moment... In fact, part of my life is a shit-storm at the moment..! But today I chose not to concentrate on that. I was present, I was here, I was happy. And I would like to add to that: I Am here. And I am happy. Despite everything.

If I went back to college again, I’d concentrate on two areas: learning to write and to speak before an audience. Nothing in life is more important than the ability to communicate effectively.” —GERALD FORD

Realism does not deny the existence of bad outcomes nor does it guarantee the eventuality of good ones. It simply focuses on accepting what has happened and concentrating on the importance of what comes next.

Well, of course one must have concentration. Courage. Self-control. That goes without saying. But more important than these, one must have... I don't know how to say it. One must be both a mathematician and a poet. As though poetry were a science; or mathematics an art. One must have an affection for proportion to play Go at all well.Ah... what Go is to philosophers and warriors, chess is to accountants and merchants.

Century or another. Usually, the dangerous beliefs are those which concentrate particularly in the ruling classes of an era; the classes that have most contact with us and, at the same time, carry the important weight of what is called public opinion.” Finge paused as though he expected Harlan to offer some comment or ask some question. Harlan did neither. Finge continued. “Ever since the Reality Change 433–486, Serial Number

After all, it’s human nature to put the best face on things when you know someone will read what you’ve written. People tend to concentrate on the things they think important, and often enough, they tidy it up a bit for public consumption.

When you homeschool your children, you have to make sacrifices: of your time, of your energy, of your money. Speaking of money, you know, when I look back, living on one income all those years meant we didn’t drive expensive cars or go on extended high-end vacations. But that wasn’t important. What was important was that we had time together…nothing can replace that. You can have that time too. Concentrate on the positives, and enjoy your time with your kids. You won’t be sorry.

The tendencies we have mentioned are something new for America. They arose when, under the influence of the two World Wars and the consequent concentration of all forces on a military goal, a predominantly military mentality developed, which with the almost sudden victory became even more accentuated. The characteristic feature of this mentality is that people place the importance of what Bertrand Russell so tellingly terms “naked power” far above all other factors which affect the relations between peoples. The Germans, misled by Bismarck’s successes in particular, underwent just such a transformation of their mentality—in consequence of which they were entirely ruined in less than a hundred years. I must frankly confess that the foreign policy of the United States since the termination of hostilities has reminded me, sometimes irresistibly, of the attitude of Germany under Kaiser Wilhelm II, and I know that, independent of me, this analogy has most painfully occurred to others as well. It is characteristic of the military mentality that non-human factors (atom bombs, strategic bases, weapons of all sorts, the possession of raw materials, etc.) are held essential, while the human being, his desires and thoughts—in short, the psychological factors—are considered as unimportant and secondary. Herein lies a certain resemblance to Marxism, at least insofar as its theoretical side alone is kept in view. The individual is degraded to a mere instrument; he becomes “human materiel.” The normal ends of human aspiration vanish with such a viewpoint. Instead, the military mentality raises “naked power” as a goal in itself—one of the strangest illusions to which men can succumb.

Achieving this unity with one’s surroundings is not only an important component of enjoyable flow experiences but is also a central mechanism by which adversity is conquered. In the first place, when attention is focused away from the self, frustrations of one’s desires have less of a chance to disrupt consciousness. To experience psychic entropy one must concentrate on the internal disorder; but by paying attention to what is happening around oneself instead, the destructive effects of stress are lessened.

So my new, simple, and regular life began. I got up before five a.m. and went to bed before ten p.m. People are at their best at different times of day, but I’m definitely a morning person. That’s when I can focus and finish up important work I have to do. Afterward I work out or do other errands that don’t take much concentration. At the end of the day I relax and don’t do any more work. I read, listen to music, take it easy, and try to go to bed early. This is the pattern I’ve mostly followed up till today.

Implicit in the notion of such education as it is practiced in the United States is the concept of breadth. You concentrate in one field, but you get exposure to a range of others. You don’t just learn to think; you learn that there are different ways to think. You study human behavior in psychology, and then you study it in literature. You see what philosophy means by reality, and then you see what math or physics does. Your mind becomes more agile and resourceful, as well as more skeptical and rigorous. And most important of all, you learn to educate yourself.

He looked at Pegasus and frowned. ‘You woke me because Emily was having a dream? What about me? I was having my own amazing dream featuring several water nymphs.’ Pegasus whinnied and shoved Paelen. ‘What!’ Paelen cried. ‘Am I not allowed to dream?’ ‘Paelen, please,’ Emily said. ‘Pegasus is trying to tell me something, but I can’t understand him. I think it’s important.’ Paelen concentrated on Pegasus. ‘What is it?’ The stallion nickered several times and shook his head. ‘This is very strange,’ Paelen said. ‘Pegasus says the world you have been describing from your dream is the world you sent him to when you were shot at the CRU facility in the Nevada desert.’ Emily frowned. ‘How? I’ve never been there or even heard about it. Why would I dream of a place I’ve never seen? And why is it always the same dream?’ Pegasus pawed the floor and whinnied softly. Paelen looked shocked. ‘Really? Why have we not heard about this when it concerns Emily?’ ‘What concerns me?’ Emily asked. ‘Apparently after we returned from Earth, Jupiter had some of his people go to the jungle world to explore it. He was curious why your powers would send

Reading requires actual concentration. If you skipped a paragraph, or even an important sentence, you could lose the entire story. With most TV shows, though, you didn't have to concentrate at all. You could space out for a good ten minutes, then come back and still figure out what was going on.

In every interview I’m asked what’s the most important quality a novelist has to have. It’s pretty obvious: talent. Now matter how much enthusiasm and effort you put into writing, if you totally lack literary talent you can forget about being a novelist. This is more of a prerequisite than a necessary quality. If you don’t have any fuel, even the best car won’t run.The problem with talent, though, is that in most cases the person involved can’t control its amount or quality. You might find the amount isn’t enough and you want to increase it, or you might try to be frugal and make it last longer, but in neither case do things work out that easily. Talent has a mind of its own and wells up when it wants to, and once it dries up, that’s it. Of course, certain poets and rock singers whose genius went out in a blaze of glory—people like Schubert and Mozart, whose dramatic early deaths turned them into legends—have a certain appeal, but for the vast majority of us this isn’t the model we follow. If I’m asked what the next most important quality is for a novelist, that’s easy too: focus—the ability to concentrate all your limited talents on whatever’s critical at the moment. Without that you can’t accomplish anything of value, while, if you can focus effectively, you’ll be able to compensate for an erratic talent or even a shortage of it. I generally concentrate on work for three or four hours every morning. I sit at my desk and focus totally on what I’m writing. I don’t see anything else, I don’t think about anything else. … After focus, the next most important thing for a novelist is, hands down, endurance. If you concentrate on writing three or four hours a day and feel tired after a week of this, you’re not going to be able to write a long work. What’s needed of the writer of fiction—at least one who hopes to write a novel—is the energy to focus every day for half a year, or a year, or two years. … Fortunately, these two disciplines—focus and endurance—are different from talent, since they can be acquired and sharpened through training. You’ll naturally learn both concentration and endurance when you sit down every day at your desk and train yourself to focus on one point. This is a lot like the training of muscles I wrote of a moment ago. You have to continually transmit the object of your focus to your entire body, and make sure it thoroughly assimilates the information necessary for you to write every single day and concentrate on the work at hand. And gradually you’ll expand the limits of what you’re able to do. Almost imperceptibly you’ll make the bar rise. This involves the same process as jogging every day to strengthen your muscles and develop a runner’s physique. Add a stimulus and keep it up. And repeat. Patience is a must in this process, but I guarantee results will come. In private correspondence the great mystery writer Raymond Chandler once confessed that even if he didn’t write anything, he made sure he sat down at his desk every single day and concentrated. I understand the purpose behind his doing this. This is the way Chandler gave himself the physical stamina a professional writer needs, quietly strengthening his willpower. This sort of daily training was indispensable to him. … Most of what I know about writing I’ve learned through running every day. These are practical, physical lessons. How much can I push myself? How much rest is appropriate—and how much is too much? How far can I take something and still keep it decent and consistent? When does it become narrow-minded and inflexible? How much should I be aware of the world outside, and how much should I focus on my inner world? To what extent should I be confident in my abilities, and when should I start doubting myself? I know that if I hadn’t become a long-distance runner when I became a novelist, my work would have been vastly different. How different? Hard to say. But something would definitely have been different.

I think it’s impossible to deliberately set out to enjoy something it just happens on its own and it’s only afterwards later on that I think to myself that moment was important for me because in the moment itself I’m not concentrating on it being important because that would make me anxious you know what I mean?

ASANA Now I shall instruct you regarding the nature of asana or seat. Although by 'asana' is generally meant the erect posture assumed in meditation, this is not its central or essential meaning. When I use the word 'asana' I do not mean the various forms of asana’s such as Padmasana, Vajrasana, Svastikasana, or Bhadrasana. By 'asana' I mean something else, and this is what I want to explain to you. First let me speak to you about breath; about the inhaling breath-apana, and the exhaling breath-prana. Breath is extremely important in meditation; particularly the central breath-madhyama-pranan, which is neither prana nor apana. It is the center of these two, the point existing between the inhaling and exhaling breaths. This center point cannot be held by any physical means, as a material object can be held by the hand. The center between the two breaths can be held only by knowledge-jnana – not discursive knowledge, but by knowledge which is awareness. When this central point is held by continuously refreshed awareness – which is knowledge and which is achieved through devotion to the Lord – that is, in the true sense settling into your asana. “On the pathway of your breath maintain continuously refreshed and full awareness on and in the center of breathing in and breathing out. This is internal asana." (Netra Tantra) Asana, therefore, is the gradual dawning in the spiritual aspirant of the awareness which shines in the central point found between inhaling and exhaling. This awareness is not gained by that person who is full of prejudice, avarice, or envy. Such a person, filled with all such negative qualities, cannot concentrate. The prerequisite of this glorious achievement is, therefore, the purification of your internal egoity. It must become pure, clean, and crystal clear. After you have purged your mind of all prejudice and have started settling with full awareness into that point between the two breaths, then you are settling into your asana. “When in breathing in and breathing out you continue to maintain your awareness in continuity on and in the center between the incoming and outgoing breath, your breath will spontaneously and progressively become more and more refined. At that point you are driven to another world. This is pranayama." (Netra Tantra) After settling in the asana of meditation arises the refined practice of pranayama. ‘Pranayama’ does not mean inhaling and exhaling vigorously like a bellow. Like asana, pranayama is internal and very subtle. There is a break less continuity in the traveling of your awareness from the point of asana into the practice of pranayama. When through your awareness you have settled in your asana, you automatically enter into the practice of pranayama. Our Masters have indicated that there are two principle forms of this practice of ‘asana-pranayama’, i.e. cakrodaya and ajapa-gayatri. In the practice of ajapa-gayatri you are to maintain continuously refreshed full awareness-(anusandhana) in the center of two breaths, while breathing in and out slowly and silently. Likewise in the practice of cakrodaya you must maintain awareness, which is continually fresh and new, filled with excitement and vigor, in the center of the two breaths – you are to breathe in and out slowly, but in this case with sound.

Rosalind Porter: As a writer, how important do you feel it is to engage with the digital revolution? Margaret Atwood: I don’t think it’s important. If I do it, it’s because of my insatiable curiosity. But people are trying to pile stuff onto authors, like you have to have a blog, you have to have this, you have to have that. Various party tricks. You actually don’t. I would say that having done it, the blogging and Tweeting and so forth reaches possibly a different kind of reader than the kind you may have been used to hearing from. But an author’s job is to concentrate on the writing, and once the writing is finished what you essentially do is throw it into a bottle and heave it into the sea, and that’s the same for any method of dissemination. There’s still a voyage between the text and the unknown reader; the book will still arrive at the door of some readers who don’t understand it – who don’t like it. It will still find some readers who hopefully do, and the process is still a scattergun approach.

You perform at your highest potential only when you are focusing on the most valuable use of your time. This is the key to personal and business success. It is the central issue in personal efficiency and time management. You must always be asking yourself, What is the most valuable use of my time right now? Discipline yourself to work exclusively on the one task that, at any given time, is the answer to this question. Keep yourself on track and focused on your most important responsibilities by asking yourself, over and over, What is the most valuable use of my time right now? How you can apply this law immediately: 1. Remember that you can do only one thing at a time. Stop and think before you begin. Be sure that the task you do is the highest-value use of your time. Remind yourself that anything else you do while your most important task remains undone is a relative waste of time. 2. Be clear about the most valuable work that you do for your organization. Whatever it is, resolve to concentrate on doing that specific task before anything else. Why are you on the payroll? What specific, tangible, measurable results are expected of you? And of all the different results you are capable of achieving, which are the most important to your career at this moment? Whatever the answer, this is where you must focus your energies, and nowhere else.

And so, it is not our own life that we live, but the lives of the dead, and the soul that dwells within us is no single spiritual entity, making us personal and individual, created for our service, and entering into us for our joy. It is something that has dwelt in fearful places, and in ancient sepulchres has made its abode. It is sick with many maladies, and has memories of curious sins. It is wiser than we are, and its wisdom is bitter. It fills us with impossible desires, and makes us follow what we know we cannot gain. One thing, however, Ernest, it can do for us. It can lead us away from surroundings whose beauty is dimmed to us by the mist of familiarity, or whose ignoble ugliness and sordid claims are marring the perfection of our development. It can help us to leave the age in which we were born, and to pass into other ages, and find ourselves not exiled from their air. It can teach us how to escape from our experience, and to realise the experiences of those who are greater than we are. The pain of Leopardi crying out against life becomes our pain. Theocritus blows on his pipe, and we laugh with the lips of nymph and shepherd. In the wolfskin of Pierre Vidal we flee before the hounds, and in the armour of Lancelot we ride from the bower of the Queen. We have whispered the secret of our love beneath the cowl of Abelard, and in the stained raiment of Villon have put our shame into song. We can see the dawn through Shelley's eyes, and when we wander with Endymion the Moon grows amorous of our youth. Ours is the anguish of Atys, and ours the weak rage and noble sorrows of the Dane. Do you think that it is the imagination that enables us to live these countless lives? Yes: it is the imagination; and the imagination is the result of heredity. It is simply concentrated race-experience.

Packard wrestles off his jacket and shirt. He ignores me, leaning far over to the side, reaching down into the rocks. He comes back with a handful of slime, which he swipes across his chest, smearing it over the solid planes of his muscles. “What the hell are you doing?” “Interfering with his concentration. Vulnerability and a lack of logic will disturb him. And the bricks exert a pull…” “Hold up!” he calls out. “I have to tell you something! Midcity is purchasing the Great Wall of China!” What? Has he gone insane? “Midcity is importing the wall, brick by brick, right now!” He strides, totally unprotected, toward where the Brick Slinger hides. “They’re bringing it here on a boat, in its raw brick form, to be deposited in the Maverick’s stadium!

The truth is that the old parliamentary oligarchy[Pg 227] abandoned their first line of trenches because they had by that time constructed a second line of defence. It consisted in the concentration of colossal political funds in the private and irresponsible power of the politicians, collected by the sale of peerages and more important things, and expended on the jerrymandering of the enormously expensive elections. In the presence of this inner obstacle a vote became about as valuable as a railway ticket when there is a permanent block on the line. The façade and outward form of this new secret government is the merely mechanical application of what is called the Party System. The Party System does not consist, as some suppose, of two parties, but of one. If there were two real parties, there could be no system.

The judicious words of Danish philosopher Søren Kierkegaard (1813-1855), the first existentialist philosopher, are apropos to end this lumbering manuscript. 1. “One must learn to know oneself before knowing anything else.” 2. “Life always expresses the results of our dominate thoughts.” 3. “Face the facts of being what you are, for that is what changes what you are.” 4. “Personality is only ripe when a man has made the truth his own.” 5. “Love is all, it gives all, and it takes all.” 6. “Don’t forget to love yourself.” 7. “Anxiety is the dizziness of freedom.” 8. “Life has its own hidden forces, which you can only discover by living.” 9. “The highest and most beautiful things in life are not to be heard about, or read about, nor seen, but if one will, are to be lived.” 10. “Patience is necessary, and one cannot reap immediately where one has sown.” 11. “It seems essential, in relationships and all tasks, that we concentrate on only what is most significant and important.” 12. “To dare is to lose one’s footing momentarily. Not to dare is to lose oneself.” 13. “Since my earliest childhood, a barb of sorrow has lodged in my heart. As long as it stays I am ironic, if it is pulled out I shall die.” 14. “A man who as a physical being is always turned to the outside, thinking that his happiness lies outside of him, finally turns inward and discovers that the source is within him.” 15. “Just as in earthly life lovers long for the moment when they are able to breathe forth their love for each other, to let their souls blend into a soft whisper, so the mystic longs for the moment in prayer he can, as it were, creep into God.” Kierkegaard warned, “The greatest hazard of all, losing the self, can occur very quietly in the world, as if it were nothing at all. No other loss can occur so quietly; any other loss – an arm, a leg, five dollars, a wife, etc. – is sure to be noticed.” Kierkegaard said that the one method to avoid losing oneself is to live joyfully in the moment, which he described as “to be present in oneself in truth,” which in turn requires “to be today, in truth be today.

There is a difference between losing and being beaten. Being beaten means they are better than you. They are faster, stronger, and more talented.” To Larry, losing means something else. It means you lost focus. It means you didn’t concentrate on what was essential. It is all based on a simple but powerful idea: to operate at your highest level of contribution requires that you deliberately tune in to what is important in the here and now.

As it turned out, almost every notion I had on my 13th birthday about my future turned out to be a total waste of my time. When I thought of myself as an adult, all I could imagine was someone thin, and smooth, and calm, to whom things... happened. Some kind of souped-up princess with a credit card. I didn't have any notion about self-development, or following my interests, or learning big life lessons, or, most important, finding out what I was good at and trying to earn a living from it. I presumed that these were all things that some grown-ups would come along and basically tell me what to do about at some point, and that I really shouldn't worry about them. I didn't worry about what I was going to do. What I did worry about, and thought I should work hard at, was what I should be, instead. I thought all of my efforts should be concentrated on being fabulous, rather than doing fabulous things.

De facto segregation, we tell ourselves, has various causes. when African Americans moved into a neighborhood like Ferguson, a few racially prejudiced white families decided to leave, and then as the number of black families grew, the neighborhood deteriorated, and "white flight" followed. Real estate agents steered whites away from black neighborhoods, and blacks away from white ones. Banks discriminated with "redlining," refusing to give mortgages to African Americans or extracting unusually severe terms from them with subprime loans. African Americans haven't generally gotten the educations that would enable them to earn sufficient incomes to live in white suburbs, and, as a result, many remain concentrated in urban neighborhoods. Besides, black families prefer to live with one another. All this has some truth, but it remains a small part of the truth, submerged by a far more important one: until the last quarter of the twentieth century, racially explicit policies of federal, state, and local governments defined where whites and African Americans should live. Today's residential segregation in the North, South, Midwest, and West is not the unintended consequence of individual choices and of otherwise well-meaning law or regulation but of unhidden public policy that explicitly segregated every metropolitan area in the United States. The policy was so systematic and forceful that its effects endure to the present time. Without our government's purposeful imposition of racial segregation, the other causes - private prejudice, white flight, real estate steering, bank redlining, income differences, and self-segregation - still would have existed but with far less opportunity for expression. Segregation by intentional government action is not de facto. Rather, it is what courts call de jure: segregation by law and public policy.

Top 10 Reasons to Establish Written Goals for Your Life       10. Written goals strengthen your character by promoting a long-term perspective.       9. Written goals allow you to lead your life as opposed to simply managing it.       8. Written goals provide internal, permanent, and consistent motivation.       7. Written goals help you stay focused—to concentrate on what’s most important.       6. Written goals enhance your decision-making ability.       5. Written goals simultaneously require and build self-confidence.       4. Written goals help you create the future in advance.       3. Written goals help you to control changes—to adjust your sails, to work with the wind rather than against it.       2. Written goals heighten your awareness of opportunities that are consistent with your goals.       1. And finally, the most important benefit of setting effective goals is the person you become as a result of the pursuit!

Deliberate Practice is best conducted alone for several reasons. It takes intense concentration, and other people can be distracting. It requires deep motivation, often self-generated. But most important, it involves working on the task that’s most challenging to you personally. Only when you’re alone, Ericsson told me, can you “go directly to the part that’s challenging to you. If you want to improve what you’re doing, you have to be the one who generates the move.

I thought it very likely I might have this sort of untestable power myself. It was kind of logical--no good at sport, alrightish at my studies, there must have been some field in which I excelled. Magic had to be it. It's difficult for adults to picture just what a grip these fantasies can take on a child. There's occasionally a reminder as a kid throws himself off a roof pretending to be Batman, but mostly the interior life of children goes unnoticed. When I say I thought I could be a wizard, that's exactly true. I really did believe I had latent magical powers, and, with enough concentration and fiddling my fingers into strange patterns, I might suddenly find how to unlock the magic inside me. I wouldn't call this a delusion, more a very strong suspicion. I'd weighed all the evidence, and that was the likely conclusion--so much so that I had to stop myself trying to turn Matt Bradon into a fly when he was jumping up and down on the desk in French saying, "Miss, what are mammary glands?" to the big-breasted Miss Mundsley. I feared that, if I succeeded, I might not be able to turn him back. It was important, I knew, to use my powers wisely. There's nothing that you'd have to call a psychoanalyst in for here. At the bottom line my growing interest in fantasy was just an expression of a very common feeling--"there's got to be something better than this," an easy one to have in the drab Midlands of the 1970s. I couldn't see it, though. My world was very small, and I couldn't imagine making things better incrementally, only a total escape.

Imagine a commando in World War II who is dropped behind enemy lines posing as a German officer so he can get into a concentration camp and destroy the gas chambers. Imagine next that as he mingles with other officers he sees a soldier preparing to execute a prisoner. This is an evil he could stop by simply shooting the soldier, but at what cost? He might save one person, but his mission is to save many. More lives would be lost in the long run if he prevents an individual death, but does not stop the gas chambers from destroying thousands.

Deliberate Practice is best conducted alone for several reasons. It takes intense concentration, and other people can be distracting. It requires deep motivation, often self-generated. But most important, it involves working on the task that’s most challenging to you personally. Only when you’re alone, Ericsson told me, can you “go directly to the part that’s challenging to you. If you want to improve what you’re doing, you have to be the one who generates the move. Imagine a group class—you’re the one generating the move only a small percentage of the time.

Deliberate Practice is best conducted alone for several reasons. It takes intense concentration, and other people can be distracting. It requires deep motivation, often self-generated. But most important, it involves working on the task that’s most challenging to you personally. Only when you’re alone, Ericsson told me, can you “go directly to the part that’s challenging to you. If you want to improve what you’re doing, you have to be the one who generates the move. Imagine a group class—you’re the one generating the move only a small percentage of the time.” To

Julian," he said curtly, "will never be a scholar of the very first rate, and that is because he is only capable of seeing things on a selective basis." When I disagreed - strenuously - and asked what was wrong with focusing one's entire attention on only two things, if those two things were Art and Beauty, Laforgue replied: "There is nothing wrong with the love of Beauty. But Beauty - unless she is wed to something more meaningful - is always superficial. It is not that your Julian chooses solely to concentrate on certain, exalted things; it is that he chooses to ignore others equally as important.

On considering these instances it is indubitably clear that sati has a crucial role to fulfill in the realm of samatha. This might be why the Cūḷavedalla Sutta speaks of satipaṭṭhāna as the "cause" of concentration (samādhinimitta).... On the other hand, however, to consider satipaṭṭhāna purely as a concentration exercise goes too far and misses the important difference between what can become a basis for the development of concentration and what belongs to the realm of calmness meditation proper. In fact, the characteristic functions of sati and concentration (samādhi) are quite distinct. While concentration corresponds to an enhancement of the selective function of the mind, by way of restricting the breadth of attention, sati on its own represents an enhancement of the recollective function, by way of expanding the breadth of attention. These two modes of mental functioning correspond to two different cortical control mechanisms in the brain. This difference, however, does not imply that the two are incompatible, since during absorption attainment both are present. But during absorption sati becomes mainly presence of the mind, when it to some extent loses its natural breadth owing to the strong focusing power of concentration.

What I’m advocating here is not concentration. That’s not important. Many meditative techniques inculcate concentration, but I’m leery of that. They involve violence and frequently they involve further programming and conditioning. What I would advocate is awareness, which is not the same as concentration at all. Concentration is a spotlight, a floodlight. You’re open to anything that comes within the scope of your consciousness. You can be distracted from that, but when you’re practicing awareness, you’re never distracted. When awareness is turned on, there’s never any distraction, because you’re always aware of whatever happens to be.

One thing I wanted to tell you is that I often think of him,” Tamaru said. “Not that I want to see him again or anything. I really don’t. We wouldn’t have anything to talk about, for one thing. It’s just that I still have this vivid image of him ‘pulling rats out’ of blocks of wood with total concentration, and that has remained an important mental landscape for me, a reference point. It teaches me something—or tries to. People need things like that to go on living—mental landscapes that have meaning for them, even if they can’t explain them in words. Part of why we live is to come up with explanations for these things. That’s what I think.

Many Christians live their lives as though Jesus finished His work in the first century. They seem to think that being a Christian is simply accepting the finished work of Christ, going to church every Sunday to express their worship, and waiting for His second coming. No, no, no. Jesus is working today, just as He did 2,000 years ago, to accomplish His cosmic mission... Some people can grasp the idea that Jesus goes to work every day, just like we do. Or conversely, and more correctly, we go to work every day, just like Jesus does. He told His disciples, "My father is always at his work to this very day, and I, too, am working" (John 5:17). He still is. The central task of the universe today is extending the kingdom of God into every corner of human life, one follower at a time, one conversation at a time. That's what Jesus is concentrating on, and that's what we should be spending the best part of our time and energy doing. You may have assumed that the most important thing you could be doing with your life is selling carpet... raising kids... governing... discovering a cure for cancer... or pastoring the second-largest church in a small town. Those are all worthwhile endeavors, but each one of those tasks is only significant when it is a subtask of the grand objective: building the kingdom of God.

Okay, first of all, I would have shaped the stories such that they culminated climactically, but I would not have allowed that climax to be the sole focus of the book. I'd concentrate more on the full process of the act of love - figuratively speaking, of course - and less on the orgasm itself. With less of an ejaculatory, post-coital let down, as well... Ideally, then, I would leave the reader turned on with a few unresolved strands that might lead to further climax upon intense reflection of the experience. More negative space. What is not said placed on a level of equal importance with what is said. The suggestive... And perhaps some form of narrative cuddling afterward.

What would Buddha do? “Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment”, Buddha. Well, while Buddhism contains many valuable life lessons one of the most important is the difference between pain and suffering. Pain is woven into nature and is inevitable part of life: to desire results in disappointment, to love means you will experience loss and to be born naturally leads to aging and death. By contrast suffering is what our minds make up these experiences when they are not at hand. Suffering is the anguish we experience from worry of not getting the things we need or from loosing the things that we have. It is an anticipatory anxiety.

But what Liberty would remember best was the feel of his own small hand gathered in the warm, comforting grip of the man, those times alone when all of Thatcher’s potent attention was concentrated on his son, as something inside Liberty always insisted, occasionally to contrary evidence that it should be, their trips together, their talks, the information about the sorry state of the world Thatcher shared reluctantly, almost sadly, with his son and heir out of a conviction that I do not enjoy having to tell you these things, but it is important you hear this news, no matter how distasteful, because, unfortunately, it is the truth, whereas it is lies and the promulgation of lies that will make you and the people in your life sick.

As I said, Kristy is the most outgoing, outspoken member of the club. And usually nothing is as important to her as the Baby-sitters Club and making sure it stays ship-shape, but now she could barely concentrate on it. “Do you want to lie down or something, Kristy?” I asked. She shook her head. “I’m not ill. It’s just so … so sad, about Amelia.” Kristy bit her lip, trying hard not to burst into tears. “Why Amelia? What did she do to deserve this?” This was very weird. Amelia and Kristy were friends, but not close friends. In fact, I knew Amelia better than Kristy did. I could understand why Kristy was upset that someone our age had died, but I couldn’t understand why Kristy was having more trouble than the rest of us accepting the bad news.

What determines what we remember and what we forget? The key to memory consolidation is attentiveness. Storing explicit memories and, equally important, forming connections between them requires strong mental concentration, amplified by repetition or by intense intellectual or emotional engagement. The sharper the attention, the sharper the memory. “For a memory to persist,” writes Kandel, “the incoming information must be thoroughly and deeply processed. This is accomplished by attending to the information and associating it meaningfully and systematically with knowledge already well established in memory.”35 If we’re unable to attend to the information in our working memory, the information lasts only as long as the neurons that hold it maintain their electric charge—a few seconds at best. Then it’s gone, leaving little or no trace in the mind.

The Art of Subtraction If there is one habit that all of the investors in this chapter have in common, it’s this: They focus almost exclusively on what they’re best at and what matters most to them. Their success derives from this fierce insistence on concentrating deeply in a relatively narrow area while disregarding countless distractions that could interfere with their pursuit of excellence. Jason Zweig, an old friend who is a personal finance columnist at the Wall Street Journal and the editor of a revised edition of The Intelligent Investor, once wrote to me, “Think of Munger and Miller and Buffett: guys who just won’t spend a minute of time or an iota of mental energy doing or thinking about anything that doesn’t make them better. . . . Their skill is self-honesty. They don’t lie to themselves about what they are and aren’t good at. Being honest with yourself like that has to be part of the secret. It’s so hard and so painful to do, but so important.

So I explained to him what the Old One had told me. The process of braiding hair is like a prayer, he said. Each of the three strands in a single braid represents many things. In one instance they might represent faith, honesty and kindness. In another they might be mind, body and spirit, or love, respect and tolerance. The important thing, he explained, was that each strand be taken as representative of one essential human quality. As the men, or the women, braided their hair they concentrated or meditated on those three qualities. Once the braid was completed the process was repeated on the other side. Then as they walked through their day they had visible daily reminders of the human qualities they needed to carry through life with them. The Old One said they had at least about twenty minutes out of their day when they focused themselves entirely on spiritual principles. In this way, the people they came in contact with were the direct beneficiaries of that inward process. So braids, he said, reflected the true nature of Aboriginal people. They reflected a people who were humble enough to ask the Creator for help and guidance on a daily basis. They reflected truly human qualities within the people themselves: ideals they sought to live by. And they reflected a deep and abiding concern for the planet, for life, their people and themselves. Each time you braid your hair, he told me, you become another in a long line of spiritually based people and your prayer joins the countless others that have been offered up to the Creator since time began. You become a part of a rich and vibrant tradition. As the young boy listened I could see the same things going on in his face that must have gone on in my own. Suddenly, a braid became so much more than a hairstyle or a cultural signature. It became a connection to something internal as well as external - a signpost to identity, tradition and self-esteem. The words Indian, Native and Aboriginal took on new meaning and new impact.

Two-hands,” Zak said more emphatically. Matron Malice motioned for him to continue, unable to deny the grace of her youngest son’s display. “Could you do it again?” Zak asked Drizzt. With each hand working independently, Drizzt soon had the coins stacked atop his index fingers, ready to flip. Zak stopped him there and pulled out four more coins, building each of the piles five high. Zak paused a moment to study the concentration of the young drow (and also to keep his hands over the coins and ensure that they were brightened enough by the warmth of his body heat for Drizzt to properly see them in their flight). “Catch them all, Secondboy,” he said in all seriousness. “Catch them all, or you will land in Sorcere, the school of magic. That is not where you belong!” Drizzt still had only a vague idea of what Zak was talking about, but he could tell from the weapons master’s intensity that it must be important. He took a deep breath to steady himself, then snapped the coins up. He sorted their glow quickly, discerning each individual item. The first two fell easily into his hands, but Drizzt saw that the scattering pattern of the rest would not drop them so readily in line. Drizzt exploded into action, spinning a complete circle, his hands an indecipherable blur of motion. Then he straightened suddenly and stood before Zak. His hands were in fists at his sides and a grim look lay on his face. Zak and Matron Malice exchanged glances, neither quite sure of what had happened. Drizzt held his fists out to Zak and slowly opened them, a confident smile widening across his childish face. Five coins in each hand. Zak blew a silent whistle. It had taken him, the weapons master of the house, a dozen tries to complete that maneuver with ten coins. He walked over to Matron Malice. “Two-hands,” he said a third time. “He is a fighter, and I am out of coins.” “How many could he do?” Malice breathed, obviously impressed in spite of herself. “How many could we stack?” Zaknafein shot back with a triumphant smile.

But what separates human consciousness from the consciousness of animals? Humans are alone in the animal kingdom in understanding the concept of tomorrow. Unlike animals, we constantly ask ourselves “What if?” weeks, months, and even years into the future, so I believe that Level III consciousness creates a model of its place in the world and then simulates it into the future, by making rough predictions. We can summarize this as follows: Human consciousness is a specific form of consciousness that creates a model of the world and then simulates it in time, by evaluating the past to simulate the future. This requires mediating and evaluating many feedback loops in order to make a decision to achieve a goal. By the time we reach Level III consciousness, there are so many feedback loops that we need a CEO to sift through them in order to simulate the future and make a final decision. Accordingly, our brains differ from those of other animals, especially in the expanded prefrontal cortex, located just behind the forehead, which allows us to “see” into the future. Dr. Daniel Gilbert, a Harvard psychologist, has written, “The greatest achievement of the human brain is its ability to imagine objects and episodes that do not exist in the realm of the real, and it is this ability that allows us to think about the future. As one philosopher noted, the human brain is an ‘anticipation machine,’ and ‘making the future’ is the most important thing it does.” Using brain scans, we can even propose a candidate for the precise area of the brain where simulation of the future takes place. Neurologist Michael Gazzaniga notes that “area 10 (the internal granular layer IV), in the lateral prefrontal cortex, is almost twice as large in humans as in apes. Area 10 is involved with memory and planning, cognitive flexibility, abstract thinking, initiating appropriate behavior, and inhibiting inappropriate behavior, learning rules, and picking out relevant information from what is perceived through the senses.” (For this book, we will refer to this area, in which decision making is concentrated, as the dorsolateral prefrontal cortex, although there is some overlap with other areas of the brain.)

What’s so magical about solitude? In many fields, Ericsson told me, it’s only when you’re alone that you can engage in Deliberate Practice, which he has identified as the key to exceptional achievement. When you practice deliberately, you identify the tasks or knowledge that are just out of your reach, strive to upgrade your performance, monitor your progress, and revise accordingly. Practice sessions that fall short of this standard are not only less useful—they’re counterproductive. They reinforce existing cognitive mechanisms instead of improving them. Deliberate Practice is best conducted alone for several reasons. It takes intense concentration, and other people can be distracting. It requires deep motivation, often self-generated. But most important, it involves working on the task that’s most challenging to you personally. Only when you’re alone, Ericsson told me, can you “go directly to the part that’s challenging to you. If you want to improve what you’re doing, you have to be the one who generates the move. Imagine a group class—you’re the one generating the move only a small percentage of the time.

The motor isolation is meant to ensure an interruption of the connection in thought. The normal phenomenon of concentration provides a pretext for this kind of neurotic procedure: what seems to us important in the way of an impression or a piece of work must not be interfered with by the simultaneous claims of any other mental processes or activities. But even a normal person uses concentration to keep away not only what is irrelevant or unimportant, but, above all, what is unsuitable because it is contradictory. He is most disturbed by those elements which once belonged together but which have been torn apart in the course of his development—as, for instance, by manifestations of the ambivalence of his father-complex in his relation to God, or by impulses attached to his excretory organs in his emotions of love. Thus, in the normal course of things, the ego has a great deal of isolating work to do in its function of directing the current of thought. And, as we know, we are obliged, in carrying out our analytic technique, to train it to relinquish that function for the time being, eminently justified as it usually is.

I have talked to many people about this and it seems to be a kind of mystical experience. The preparation is unconscious, the realization happens in a flaming second. It was on Third Avenue. The trains were grinding over my head. The snow was nearly waist-high in the gutters and uncollected garbage was scattered in a dirty mess. The wind was cold, and frozen pieces of paper went scraping along the pavement. I stopped to look in a drug-store window where a latex cooch dancer was undulating by a concealed motor–and something burst in my head, a kind of light and a kind of feeling blended into an emotion which if it had spoken would have said, “My God! I belong here. Isn’t this wonderful?” Everything fell into place. I saw every face I passed. I noticed every doorway and the stairways to apartments. I looked across the street at the windows, lace curtains and potted geraniums through sooty glass. It was beautiful–but most important, I was part of it. I was no longer a stranger. I had become a New Yorker. Now there may be people who move easily into New York without travail, but most I have talked to about it have had some kind of trial by torture before acceptance. And the acceptance is a double thing. It seems to me that the city finally accepts you just as you finally accept the city. A young man in a small town, a frog in a small puddle, if he kicks his feet is able to make waves, get mud in his neighbor’s eyes–make some impression. He is known. His family is known. People watch him with some interest, whether kindly or maliciously. He comes to New York and no matter what he does, no one is impressed. He challenges the city to fight and it licks him without being aware of him. This is a dreadful blow to a small-town ego. He hates the organism that ignores him. He hates the people who look through him. And then one day he falls into place, accepts the city and does not fight it any more. It is too huge to notice him and suddenly the fact that it doesn’t notice him becomes the most delightful thing in the world. His self-consciousness evaporates. If he is dressed superbly well–there are half a million people dressed equally well. If he is in rags–there are a million ragged people. If he is tall, it is a city of tall people. If he is short the streets are full of dwarfs; if ugly, ten perfect horrors pass him in one block; if beautiful, the competition is overwhelming. If he is talented, talent is a dime a dozen. If he tries to make an impression by wearing a toga–there’s a man down the street in a leopard skin. Whatever he does or says or wears or thinks he is not unique. Once accepted this gives him perfect freedom to be himself, but unaccepted it horrifies him. I don’t think New York City is like other cities. It does not have character like Los Angeles or New Orleans. It is all characters–in fact, it is everything. It can destroy a man, but if his eyes are open it cannot bore him. New York is an ugly city, a dirty city. Its climate is a scandal, its politics are used to frighten children, its traffic is madness, its competition is murderous. But there is one thing about it–once you have lived in New York and it has become your home, no place else is good enough. All of everything is concentrated here, population, theatre, art, writing, publishing, importing, business, murder, mugging, luxury, poverty. It is all of everything. It goes all right. It is tireless and its air is charged with energy. I can work longer and harder without weariness in New York than anyplace else….

Luigi, the art teacher, holds up his brush, and we all do the same. I’m not quite sure why we’re mirroring his action, but Luigi is very compelling, more than capable of making four excited girls calm down and concentrate on what he’s telling us. I think it’s partly because he’s very serious. Either he doesn’t have a sense of humor, or it’s extremely well hidden. This, as I’m perfectly aware from years of a girls-only school, is a crucially important quality for male teachers. There aren’t that many of them in a girls’ school, and unless they look like the back of a bus, they inevitably become huge crush-objects. Little girls follow them around in packs, giggling madly, turning bright red and running away when the teacher turns to look at them; older girls wear the shortest skirts and tightest tops they can get away with, and do a lot of what Kelly calls hair-flirting. Male teachers are usually pretty good at coping with the flirting techniques: the best way to get under their skin, forge a special bond with them, is to share their sense of humor, make them laugh. The clever girls know this; the pretty ones usually don’t, because they tend to rely too much on their looks. Of course, the ones who are both clever and pretty do especially well, but that’s true for everything in life.

Before art school, I approached art as though it illustrated social relations and history, upholding or denouncing the political status quo. During my years in art school I increasingly concentrated on visual meaning, on how artwork looked—its composition, its color, its artist’s style, as separate from what it said about society. Critics call a preoccupation with appearance that ignores social meaning formalism, which carries a negative taint these days when formalism divorces art from the power relations surrounding its creation and circulation. Coming from the Left, I began as an anti-formalist. But as a maker of art, I moved toward formalism as I sought to discover processes of how art was made, a move prompted by the neglect of the formal qualities of the work of black artists, assumed to be important only according to the degree to which it critiqued American racism. Where Romare Bearden had figured in my mind as celebrating blackness and black Harlem, I now investigated how he made his work, step by step, how he decided what to depict and how to depict it. I was now seeing my father’s prized Sharecropper, by Elizabeth Catlett, which he bought from her in her studio in Mexico, less as a salute to black workers and more as a masterly lino print. From the opposite starting point, my relationship to Warhol encapsulated my trajectory.

The whole of his life was only one long protest against his lack of importance: that, I’m sure, was what drove him to kill so many magnificent animals — some of the finest and most powerful in creation. One day, I won the confidence of a writer who comes regularly to Africa to kill his ration of elephants, lions and rhino. I had asked him where he got this need and he had had enough to drink to make him sincere: ‘All my life I’ve been half-dead with fear. Fear of living, fear of dying, fear of illness, fear of becoming impotent, fear of the inevitable physical decline. When it becomes intolerable, I come to Africa, and all my dread, all my fear, is concentrated on the charging rhino, on the lion rising slowly in front of me out of the grass, on the elephant that swerves in my direction. Then at last my dread becomes something tangible, something I can kill. I shoot, and for a while I’m delivered, I have complete peace, the animal has taken away with him in his sudden death all my accumulated terrors — for a few hours I’m rid of them. At the end of six weeks it amounts to a real cure.’ I’m sure there was something of that in Orsini — but above all, there was a violent protest against the smallness and impotence of being a man, the smallness and impotence of being Orsini. He had to kill a lot of elephants and lions to compensate for that.

If a Jewess from the East – her family comes from Cairo, I gather – were to find herself in need of help in Paris, where would she go?’ ‘To her family,’ replied ben-Gideon promptly. ‘I’m not sure she has one in Paris.’ ‘Benjamin, my mother spends eleven and a half hours out of twenty-four going from sister to sister, from aunt to aunt, from the houses of her sisters-in-law and second-cousins to the grandparents of my father’s old business-partners, lugging my sisters along with her, and what do you think they all talk about? Family.’ Ben-Gideon ticked off subjects with his fingers. ‘Who’s marrying whom. Who shouldn’t have married whom and why not. Who’s expecting a child and who isn’t bringing their children up properly. Oh, was she the one who married Avram ben-Hurri ben-Moishe ben-Yakov and is now operating that import business in Prague?  . . .  No, no, that was the OTHER Cousin Rachel who married Avram ben-Hurri ben-Moishe ben-CHAIM and THEY’RE in Warsaw, where THEIR son is a rabbi  . . .  Every rabbi from Portugal to Persia will tell you that women’s minds are incapable of the concentration required for study of the Torah, yet I guarantee you that not a single word of this lore is forgotten. You can drop any Jew over the age of seven naked in the dark out of a balloon anywhere in Europe, and he or she will locate family in time for breakfast.

It's very difficult to change your nature. For me it's too late, there's nothing for it but to accept myself the way I am. I'm eighty years old: it was my birthday the day you arrived. That's the age of memory, Ingrid. The age of making an inventory of life,' he said. 'Forgive me if I'm intruding, but can you tell me what's in your inventory?' 'My life has been a series of journeys. I've traveled from one side of the world to the other. I've been a foreigner without realizing I had deep roots... My spirit has sailed as well. But I don't see the point in making these observations now; I should have done so a long time ago.' 'I don't think anybody reflects on their life when they're young, Victor, and most people never do. It would never occur to my parents, for example, and they're almost ninety. They simply live for the day and are happy.' 'It's a shame we only make this kind of inventory when we're old, Ingrid, when there's no time left to make amends.' 'You can't change the past, but perhaps you can banish the worst memories...' 'Listen, Ingrid, the most important events, the ones that determine our fate, are almost always completely beyond our control. In my case, when I take stock, I see my life was marked by the Spanish Civil War in my youth, and later on by the military coup, by the concentration camps and my exiles. I didn't choose any of that: it simply happened to me.

Things you shouldn’t do when someone is dying: Don’t talk about when your aunt or your grandmother or your dog died. This isn’t about you, and the sick person shouldn’t have to comfort you; it should be the other way around. There are concentric circles of grief: the patient is at the center, the next layer is the caregiver, then their kids, then close friends, and so on. Figure out what circle you’re in. If you are looking into the concentric circles, you give comfort. If you’re looking out, you receive it. Don’t say things that aren’t true: You’re going to beat this cancer! It’s all about a positive outlook! You look stronger! You aren’t fooling anyone. Don’t overact your happiness. It’s okay to be sad with someone who is dying. They’ve invited you close at a very tender time, and that’s a moment of grace you can share. Don’t think you have to discuss the illness. Sometimes, a sick person needs a break. And if you ask up front if he wants to talk about how he feels—or doesn’t—you’re giving him control at a time when he doesn’t have a lot of choices. Don’t be afraid of the silence. It’s okay to say nothing. Don’t forget: No one knows what to say to someone who’s dying. Everyone is afraid of saying the wrong thing. It’s more important to be there than to be right. Win and I have reached the stage where we can sit in quiet, without a background noise of NPR on the radio or the television murmuring.

First experiences in life are very important. I never analyzed you, I always saw you. I never judged you, I always grasped you. When I left, I became lost. I was working, living, performing but you were missing, I don’t know why? I seriously don't understand why you are impacting so much on me? Can you clear in future if you have answer? We never talked too much but why this pain of departure is there? I have tried to forget you a lot, tried to delete the contact, tried to full concentrate on my life, sometime cried but there was not a single day when I didn't think about you. Am I really over thinker? I failed in your case, I failed. I have to accept the reality that to be good with you is the only solution which can make me happy & stable. Wherever I'll be in life, but this connectivity is necessary now. It is a part of life. I have so many questions for you. Have you ever missed me like I do? Everyday? I felt it, was that true? Do you really like to hear me? Or you are also in me? Or you are trying to suggest me some future planning? Are you shy? Less talker? You always tried to be open up with me? I always maintained safe distance? Was I too reserved? Was I egoistic? Yes, I was, but only in your case. Whatever you did for me that all was unsaid, pure, clear, fair. You were always nice to me? You never scold me, is this your part of nature? I heard so many cases of your temper? I never asked about you to people, they used to tell me about you by their own. Can I suggest you something? You are smart thinker but be careful from the people. Never be too kind to anyone, not all people have value of it. People never learn from the mistakes; they don’t want to create; they want to copy. I would say, don’t kind to me too, I have said so many things to you. I never seen so calm person. How? Do you have emotions? neutral? You never think on the things? Are you so productive? Are you innocent (in case of people)? Why can’t you understand that people makes show off in front of you only? Why are you giving so much importance to commerce people? Are they intelligent than engineers? Do you think so? Am I asking you so many questions? I really care for you & your selection of people. What are you actually see in the people? Obviously it’s your choice to answer it or not? At least I can ask my questions. Did I make a mistake according to you? For me, I was right, but I never asked you about you. As you said, I never gave you chance. For me, you are the chance giver & I am chance taker. I was scared by you. Did I hurt you? Hope I never made loss of you in any manner. I want to clear you one thing that apart from all my shit thinking, if you need any kind of assistance then please feel free to share. So what I have confess my love to you? It’s fine? Right? It’s natural, I had tried to control it a lot. Now I am more transparent, shameless & confident. I can face you in any condition. This change has changed my life.

1. Set Your Goals Set seven to ten goals you want to achieve for the year. Make them SMARTER: ​‣ ​Specific ​‣ ​Measurable ​‣ ​Actionable ​‣ ​Risky ​‣ ​Time-keyed ​‣ ​Exciting ​‣ ​Relevant Make sure you focus on the Life Domains where you need to see improvement. List just a few per quarter; that way you can concentrate your attention and keep a steady pace throughout the year. 2. Decide on the Right Mix of Achievements and Habits Achievement goals represent one-time accomplishments. Habit goals represent new regular, ongoing activity. Both are helpful for designing your best year ever, but you need to decide on the right balance for your individual needs. The only right answer is the one that works for you. 3. Set Goals in the Discomfort Zone The best things in life usually happen when we stretch ourselves and grow. That’s definitely true for our designing our best year ever. But it runs counter to our instincts, doesn’t it? Follow these four steps to overcome the resistance: Acknowledge the value of getting outside your Comfort Zone. It all starts with a shift in your thinking. Once you accept the value of discomfort, it’s a lot easier going forward. Lean into the experience. Most of the resistance is in our minds, but we need more than a shift in thinking. By leaning in, we’re also shifting our wills. Notice your fear. Negative emotions are sure to well up. Don’t ignore them. Instead, objectify them and compare the feelings to what you want to accomplish. Is the reward greater than the fear? Don’t overthink it. Analysis paralysis is real. But you don’t need to see the end from the beginning or know exactly how a goal will play out. All you need is clarity on your next step.

In their ongoing war against evil capitalists, some vengeful Democrats have their eyes on banks, which they blame for making millions of loans that resulted in foreclosures and the 2008 financial crisis. Never mind that it was progressives who forced the government to make these loans to low-income borrowers with poor credit ratings through the Community Reinvestment Act and anti-discrimination laws. They promoted minority home ownership without regard to the owners’ ability to repay, and the result was catastrophic. But being a leftist means never having to say you’re sorry—just pass a misguided policy and blame everyone else when it predictably fails. Democratic Rep. Maxine Waters, emboldened by Democrats recapturing control of the House, issued a stern warning to bankers before the 2019 session began. “I have not forgotten” that “you foreclosed on our houses,” she said, and “had us sign on the line for junk and for mess that we could not afford. I’m going to do to you what you did to us.”62 How’s that for good governance—using her newfound power as incoming chairwoman of the House Financial Services Committee to punish bank executives for the disaster she and her fellow Democrats caused? Waters is also targeting corporations for allegedly excluding minorities and women from executive positions. Forming a new subcommittee on diversity and inclusion, she immediately held a hearing to discuss the importance of examining the systematic exclusion of women, people of color, persons with disabilities, gays, veterans, and other disadvantaged groups.63 Why concentrate on policies to stimulate economic growth and improve people’s standards of living when you can employ identity politics to demonize your opponents?

Yet the deepest and most enduring forms of cultural change nearly always occurs from the “top down.” In other words, the work of world-making and world-changing are, by and large, the work of elites: gatekeepers who provide creative direction and management within spheres of social life. Even where the impetus for change draws from popular agitation, it does not gain traction until it is embraced and propagated by elites. The reason for this, as I have said, is that culture is about how societies define reality—what is good, bad, right, wrong, real, unreal, important, unimportant, and so on. This capacity is not evenly distributed in a society, but is concentrated in certain institutions and among certain leadership groups who have a lopsided access to the means of cultural production. These elites operate in well-developed networks and powerful institutions. Over time, cultural innovation is translated and diffused. Deep-rooted cultural change tends to begin with those whose work is most conceptual and invisible and it moves through to those whose work is most concrete and visible. In a very crude formulation, the process begins with theorists who generate ideas and knowledge; moves to researchers who explore, revise, expand, and validate ideas; moves on to teachers and educators who pass those ideas on to others, then passes on to popularizers who simplify ideas and practitioners who apply those ideas. All of this, of course, transpires through networks and structures of cultural production. Cultural change is most enduring when it penetrates the structure of our imagination, frameworks of knowledge and discussion, the perception of everyday reality. This rarely if ever happens through grassroots political mobilization though grassroots mobilization can be a manifestation of deeper cultural transformation.

_qt ~~ L,4_-k,,d_e, V q99- You formed my inward parts; You wove me in my mother's womb ...I am fearfully and wonderfully made. -PSALM 139:13-14 IfI could only have a straight nose, a tummy tuck, blonde hair, larger (or smaller) breasts, or be more like so-and-so, I would be okay as a person. Never have I heard women satisfied with how God made them. "God must have made a mistake when He made me." "I'm certainly the exception to His model creation." "There's so much wrong with me, I'm just paralyzed over who I am." These negative thoughts poison our system. We can't be lifted up when we spend so much time tearing ourselves down. When we are in a negative mode, we can always find verification for what we're looking for. If we concentrate on the negative, we lose sight of all the positive aspects of our lives. We can always justify our damaging assumptions when we overlook the good God has for us. These critical vibes create more negative vibes. Soon we are in a downward spiral. When you concentrate on your imperfections you have a tendency to look at what's wrong and not what's right. Putting yourself down can have some severe personal consequences. Have you ever realized that God made you uniquely different from everyone else? (Even ifyou're a twin you are different.) Yes, it is important to work on improving your imperfections-but don't dwell on them so much that you forget who you are in the sight of God. The more positive you are toward yourself the more you will grow into the person God had in mind for you when you were created. Go easy on yourself. None of us will ever be perfect. The only way we will improve our self-image is by being positive and acknowledging that we are God's creation. Negativity tears down; positivity builds up. PRAYER Father God, You knew me while I was in my mother's womb. I hunger to be the woman You created me to be. Help me become all that You had in mind when You

[Magyar] had an intense dislike for terms like 'illiberal,' which focused on traits the regimes did not possess--like free media or fair elections. This he likened to trying to describe an elephant by saying that the elephant cannot fly or cannot swim--it says nothing about what the elephant actually is. Nor did he like the term 'hybrid regime,' which to him seemed like an imitation of a definition, since it failed to define what the regime was ostensibly a hybrid of. Magyar developed his own concept: the 'post-communist mafia state.' Both halves of the designation were significant: 'post-communist' because "the conditions preceding the democratic big bang have a decisive role in the formation of the system. Namely that it came about on the foundations of a communist dictatorship, as a product of the debris left by its decay." (quoting Balint Magyar) The ruling elites of post-communist states most often hail from the old nomenklatura, be it Party or secret service. But to Magyar this was not the countries' most important common feature: what mattered most was that some of these old groups evolved into structures centered around a single man who led them in wielding power. Consolidating power and resources was relatively simple because these countries had just recently had Party monopoly on power and a state monopoly on property. ... A mafia state, in Magyar's definition, was different from other states ruled by one person surrounded by a small elite. In a mafia state, the small powerful group was structured just like a family. The center of the family is the patriarch, who does not govern: "he disposes--of positions, wealth, statuses, persons." The system works like a caricature of the Communist distribution economy. The patriarch and his family have only two goals: accumulating wealth and concentrating power. The family-like structure is strictly hierarchical, and membership in it can be obtained only through birth or adoption. In Putin's case, his inner circle consisted of men with whom he grew up in the streets and judo clubs of Leningrad, the next circle included men with whom he had worked with in the KGB/FSB, and the next circle was made up of men who had worked in the St. Petersburg administration with him. Very rarely, he 'adopted' someone into the family as he did with Kholmanskikh, the head of the assembly shop, who was elevated from obscurity to a sort of third-cousin-hood. One cannot leave the family voluntarily: one can only be kicked out, disowned and disinherited. Violence and ideology, the pillars of the totalitarian state, became, in the hands of the mafia state, mere instruments. The post-communist mafia state, in Magyar's words, is an "ideology-applying regime" (while a totalitarian regime is 'ideology-driven'). A crackdown required both force and ideology. While the instruments of force---the riot police, the interior troops, and even the street-washing machines---were within arm's reach, ready to be used, ideology was less apparently available. Up until spring 2012, Putin's ideological repertoire had consisted of the word 'stability,' a lament for the loss of the Soviet empire, a steady but barely articulated restoration of the Soviet aesthetic and the myth of the Great Patriotic War, and general statements about the United States and NATO, which had cheated Russia and threatened it now. All these components had been employed during the 'preventative counter-revolution,' when the country, and especially its youth, was called upon to battle the American-inspired orange menace, which threatened stability. Putin employed the same set of images when he first responded to the protests in December. But Dugin was now arguing that this was not enough. At the end of December, Dugin published an article in which he predicted the fall of Putin if he continued to ignore the importance of ideas and history.

Progressivism was imported from Europe and would result in a radical break from America’s heritage. In fact, it is best described as an elitist-driven counterrevolution to the American Revolution, in which the sovereignty of the individual, natural law, natural rights, and the civil society—built on a foundation of thousands of years of enlightened thinking and human experience—would be drastically altered and even abandoned for an ideological agenda broadly characterized as “historical progress.” Progressivism is the idea of the inevitability of historical progress and the perfectibility of man—and his self-realization—through the national community or collective. While its intellectual and political advocates clothe its core in populist terminology, and despite the existence of democratic institutions and cyclical voting, progressivism’s emphasis on material egalitarianism and societal engineering, and its insistence on concentrated, centralized administrative rule, lead inescapably to varying degrees of autocratic governance. Moreover, for progressives there are no absolute or permanent truths, only passing and distant historical events. Thus even values are said to be relative to time and circumstances; there is no eternal moral order—that is, what was true and good in 1776 and before is not necessarily true and good today. Consequently, the very purpose of America’s founding is debased. To better understand this ideology, its refutation of the American heritage, and its enormous effect on modern American life, it is necessary to become acquainted with some of the most influential progressive intellectuals who, together with others, set the nation on this lamentable course. Given their prolific writings, it is neither possible nor necessary to delve into every manner of their thoughts or the differences among them in their brand of progressivism. For our purposes, it is enough to expose essential aspects of their arguments.

It used to be that you could get a lot of recognition by writing about Canada, as long as it was about small towns and nature.' 'Really?' 'Yeah. You could have canoes and the prairies or, also, sad women, very sad women who were fat or whose husbands had left them or something. There was a lady who wrote about fucking a bear, which was like a union with the land. There was a lady who wrote about mystical experiences she had at a cottage in northern Ontario. I was never sure what that was about. They were very important at one time, very stern and important. I had to study them in school. Anyway, he was one of them. He concentrated on the prairies, with a lot of native names, and wise native people, like there's a young boy with an Ojibway grandmother who will teach him the ways of the forest, sort of thing, and there's a lot of history, like a lot of the Riel rebellion for example.' 'The what?' 'History. And there's a lot of disaster, on the prairies, like people having to rebuild their sod houses after floods and so on.' They drove on the humming highway for a while. Then Nicola said, 'So you haven't answered my question.' 'What question?' 'Do you think he's any good?' 'Oh. The thing is... it's not, it doesn't matter. It's important. So it doesn't matter if I think it's good or not.' 'Okay. So it doesn't matter. So I'm asking you. What you think. Do. You. Think. It's. Good.' She slapped her bare thigh. James paused for a long moment... He said, 'There's one Boben book, I think it's Cold Season, or maybe it's Comfort of Winter, which ends with the line, "a story which Canadians must never tire of telling." What do you think of that line? A story which Canadians must never tire of telling.' She shrugged. 'I have no idea.' 'I'll tell you what you think of it. You don't give a shit. I'll tell you what I think of it. I don't give a shit either. But I also think it's the worst bullshit I've ever heard. I think,' he said, accelerating, 'that Ludwig Boben is a fucking asshole.

Some think that money and what it can buy will make them happy and so concentrate on earning it. But acquiring a better car, a nicer house, a better position, or more comfort will never satisfy them, for they are filled with the desire to have more. For example, some people have a passion for cars. It is very important that their car is a good make and the latest model; it has to have good engineering and a quality music system. They grow very emotionally attached to their auto and do not want it to have the slightest dent or scratch. But their satisfaction from driving a nice car does not last long. Soon a new model comes out, and theirs becomes an outdated model. It pains them to read that a faster car with more accessories and more advanced engineering is now on the market, and in an instant moment they lose all the pleasure they had in their once-coveted possession. Also, their wardrobe becomes a major problem for ignorant people. Some people want to follow the latest clothing fashions, even though they may not have enough money to do so. They buy an outfit that they like and find attractive, but stop liking it when it goes out of style or they see it on someone they do not like or, even worse, a rival. The outfit abruptly loses its appeal and becomes a source of irritation. In much the same way, seeing someone wearing nicer clothing than theirs makes them quite miserable. No matter how nice their own outfits are, they are worried that they are no more than ordinary, which makes then unhappy. Their habits, social activities, material means, or possessions will not make them happy, and their constant search for more will make them even more miserable. When they realize that they have really consumed and wasted all of this life’s pleasures, they generally get “angry at life.” Unwilling to solve their problems through belief, they remain mired in confusion and unhappiness. Therefore, in spite of all their efforts, they remain confused and unhappy. However, if they practiced religious morality, they would have a joy deeper than they could imagine.

We have not begun to live’, Yeats writes, ‘until we conceive life as a tragedy.’ Newman confessed that he considered most men to be irretrievably damned, although he spent his life ‘trying to make that truth less terrible to human reason’. Goethe could call his life ‘the perpetual rolling of a rock that must be raised up again forever’. Martin Luther told a woman who wished him a long life: ‘Madam, rather than live forty more years, I would give up my chance of paradise.’ No, the Outsider does not make light work of living; at the best, it is hard going; at the worst (to borrow a phrase from Eliot) ‘an intolerable shirt of flame’, It was this vision that made Axel declare: ‘As for living, our servants will do that for us.’ Axel was a mystic; at least, he had the makings of a mystic. For that is just what the mystic says: ‘I refuse to Uve.’ But he doesn’t intend to die. There is another way of living that involves a sort of death: ‘to die in order to Uve’. Axel would have locked himself up in his castle on the Rhine and read Hermetic philosophy. He saw men and the world as Newman saw them, as Eliot saw them in ‘Burnt Norton’: ... strained, time-ridden faces Distracted from distraction by distraction Filled with fancies and empty of meaning Tumid apathy with no concentration Men and bits of paper, whirled by the cold wind That blows before and after time But he was not willing to regard himself as hopelessly damned merely because the rest of the world seems to be. He set out to find his own salvation; and although he did it with a strong romantic bias for Gothic castles and golden-haired girls, he still set out in the right direction. And what are the clues in the search for self-expression? There are the moments of insight, the glimpses of harmony. Yeats records one such moment in his poem ‘Vacillation’: My fiftieth year had come and gone I sat, a solitary man In a crowded London shop An open book and empty cup On the marble table-top While on the shop and street I gazed My body of a sudden blazed And twenty minutes more or less It seemed, so great my happiness That I was blessed, and could bless It is an important experience, this moment of Yea-saying, of reconciliation with the ‘devil-ridden chaos’, for it gives the Outsider an important glimpse into the state of mind that the visionary wants to achieve permanently.

The attempt to develop a sense of humor and to see things in a humorous light is some kind of a trick learned while mastering the art of living. Yet it is possible to practice the art of living even in a concentration camp, although suffering is omnipresent. To draw an analogy: a man’s suffering is similar to the behavior of gas. If a certain quantity of gas is pumped into an empty chamber, it will fill the chamber completely and evenly, no matter how big the chamber. Thus suffering completely fills the human soul and conscious mind, no matter whether the suffering is great or little. Therefore the “size” of human suffering is absolutely relative. It also follows that a very trifling thing can cause the greatest of joys. Take as an example something that happened on our journey from Auschwitz to the camp affiliated with Dachau. We had all been afraid that our transport was heading for the Mauthausen camp. We became more and more tense as we approached a certain bridge over the Danube which the train would have to cross to reach Mauthausen, according to the statement of experienced traveling companions. Those who have never seen anything similar cannot possibly imagine the dance of joy performed in the carriage by the prisoners when they saw that our transport was not crossing the bridge and was instead heading “only” for Dachau. And again, what happened on our arrival in that camp, after a journey lasting two days and three nights? There had not been enough room for everybody to crouch on the floor of the carriage at the same time. The majority of us had to stand all the way, while a few took turns at squatting on the scanty straw which was soaked with human urine. When we arrived the first important news that we heard from older prisoners was that this comparatively small camp (its population was 2,500) had no “oven,” no crematorium, no gas! That meant that a person who had become a “Moslem” could not be taken straight to the gas chamber, but would have to wait until a so-called “sick convoy” had been arranged to return to Auschwitz. This joyful surprise put us all in a good mood. The wish of the senior warden of our hut in Auschwitz had come true: we had come, as quickly as possible, to a camp which did not have a “chimney”—unlike Auschwitz. We laughed and cracked jokes in spite of, and during, all we had to go through in the next few hours.

Delegation—the assigning of things (work or a task) to individuals. Jethro told Moses to delegate the lesser tasks so he could focus on the major issues of leading the nation of Israel to the promised land. Delegation involves three important elements: Clearly assigning the responsibility the individual is entrusted with. Granting the necessary authority and ability to accomplish the task assigned. Holding the person accountable for the completion of the assigned task. Delegation is not giving an unpleasant task to someone, nor is it getting rid of work to make your workday less than responsible. It is, however: Sharing the work with individuals who have the capability so that you may concentrate on more challenging or more difficult assignments. Providing a format whereby individuals can mature and learn through on-the-job work. Encouraging others to become part of the organization by participative task accomplishment. Allowing individuals to exercise their special gifts and abilities. An important element of the organizational structure of the church is the granting of authority to accomplish the task. Authority is the right to invoke compliance by subordinates on the basis of the formal position in the organizational structure and upon the controls the formal organization has placed on that position. Authority is linked to the position, not the person. Authority is derived in various ways: Position Reputation Experience Expertise Authority and responsibility are directly linked. When you give someone responsibility for a task, then the individual should be given the ability to see to it that the task is accomplished. Responsibility and accountability are also directly linked. If the individual is given the responsibility for a task as well the authority/ability to see to its accomplishment, then it is the manager or administrator’s responsibility to hold the individual accountable to complete the task in the manner assigned and planned. Elements of describing the use of organizational authority include: The use of an organizational chart that establishes the chain of command. The use of functional authority, assigning to individuals in other elements of the organization the authority to administer and control elements of the organization outside their own. Defining span of control, defining within the task assignment specifically what elements of the organization the individual has authority over.

NOTE: Practice your most effective relaxation techniques before you begin these exercises (refer to Chapter 6 if necessary). People are better able to concentrate when they are relaxed. Listening -Pay attention to the sounds coming from outside: from the street, from above in the air, from as far away as possible. Then focus on one sound only. -Pay attention to the sounds coming from a nearby room—the kitchen, living room, etc. Identify each one, then focus on a single sound. -Pay attention to the sounds coming from the room you are in: the windows, the electrical appliances. Then focus on one sound only. -Listen to your breathing. -Hear a short tune and attempt to re-create it. -Listen to a sound, such as a ringing doorbell, a knock on the door, a telephone ringing, or a siren. How does it make you feel? -Listen to a voice on the telephone. Really focus on it. -Listen to the voices of family members, colleagues, or fellow students, paying close attention to their intonation, pacing, and accent. What mood are they conveying? Looking -Look around the room and differentiate colors or patterns, such as straight lines, circles, and squares. -Look at the architecture of the room. Now close your eyes. Can you describe it? Could you draw it? -Look at one object in the room: chair, desk, chest of drawers, whatever. Close your eyes and try to picture the shape, the material, and the colors. -Notice any changes in your environment at home, at school, or in your workplace. -Look at magazine photos and try to guess what emotions the subjects’ expressions show. -Observe the effect of light around you. How does it change shapes? Expressions? Moods? Touching -When shaking a person’s hand, notice the temperature of the hand. Then notice the temperature of your own hand. -Hold an object in your hands, such as a cup of coffee, a brick, a tennis ball, or anything else that is available. Then put it down. Close your eyes and remember the shape, size, and texture of the object. -Feel different objects and then, with your eyes closed, touch them again. Be aware of how the sensations change. -Explore different textures and surfaces with your eyes first open and then closed. Smelling and Tasting -Be aware of the smells around you; come up with words to describe them. -Try to remember the taste of a special meal that you enjoyed in the past. Use words to describe the flavors—not just the names of the dishes. -Search your memory for important smells or tastes. -Think of places with a strong tie to smell. These sensory exercises are an excellent way to boost your awareness and increase your ability to concentrate. What is learned in the fullest way—using all five senses—is unlikely to be forgotten. As you learn concentration, you will find that you are able to be more in tune with what is going on around you in a social situation, which in turn allows you to interact more fully.

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.

So Japan is allied with Germany and they’re like “Sweet the rest of the world already hates us let’s take their land!” So they start invading China and Malaysia and the Philippines and just whatever else but then they’re like “Hmm what if America tries to stop us? Ooh! Let’s surprise attack Hawaii!” So that’s exactly what they do. The attack is very successful but only in a strictly technical sense. To put it in perspective, let’s try a metaphor. Let’s say you’re having a barbecue but you don’t want to get stung by any bees so you find your local beehive and just go crazy on it with a baseball bat. Make sense? THEN YOU MUST BE JAPAN IN THE ’40s. WHO ELSE WOULD EVER DO THIS? So the U.S. swarms on Japan, obviously but that’s where our bee metaphor breaks down because while bees can sting you they cannot put you in concentration camps (or at least, I haven’t met any bees that can do that). Yeah, after that surprise attack on Pearl Harbor everybody on the West Coast is like “OMG WE’RE AT WAR WITH JAPAN AND THERE ARE JAPANESE DUDES LIVING ALLLL AROUND US.” I mean, they already banned Japanese immigration like a decade before but there are still Japanese dudes all over the coast and what’s more those Japanese dudes are living right next door to all the important aircraft factories and landing strips and shipyards and farmland and forests and bridges almost as if those types of things are EVERYWHERE and thus impossible not to live next door to. Whatever, it’s pretty suspicious. Now, at this point, nothing has been sabotaged and some people think that means they’re safe. But not military geniuses like Earl Warren who points out that the only reason there’s been no sabotage is that the Japanese are waiting for their moment and the fact that there has been no sabotage yet is ALL THE PROOF WE NEED to determine that sabotage is being planned. Frank Roosevelt hears this and he’s like “That’s some pretty shaky logic but I really don’t like Japanese people. Okay, go ahead.” So he passes an executive order that just says “Any enemy ex-patriots can be kicked out of any war zone I designate. P.S.: California, Oregon, and Washington are war zones have fun with that.” So they kick all the Japanese off the coast forcing them to sell everything they own but people are still not satisfied. They’re like “Those guys look funny! We can’t have funny-looking dudes roaming around this is wartime! We gotta lock ’em up.” And FDR is like “Okay, sure.” So they herd all the Japanese into big camps where they are concentrated in large numbers like a hundred and ten thousand people total and then the military is like “Okay, guys we will let you go if you fill out this loyalty questionnaire that says you love the United States and are totally down to be in our army” and some dudes are like “Sweet, free release!” but some dudes are like “Seriously? You just put me in jail for being Asian. This country is just one giant asshole and it’s squatting directly over my head.” And the military is like “Ooh, sorry to hear that buddy looks like you’re gonna stay here for the whole war. Meanwhile your friends get to go fight and die FOR FREEDOM.