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.

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.

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.

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.

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.

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.

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.

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.

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.

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

Concentrate on what is important, not what is urgent.

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.

...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?

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.

In this age of information abundance and overload, those who get ahead will be the folks who figure out what to leave out so they can concentrate on what's really important to them. Nothing is more paralyzing than the idea of limitless possibilities. The idea that you can do anything is absolutely terrifying.

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.

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.

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?

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.

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.

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

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.

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.

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.

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.

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.

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—

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.

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.

this book claims two important points: that leaders will tend to behave in a way that is consistent with what concentrated interests desire, and one must look at behavior, rather than directly at what people say or even what they truly "believe," to achieve a nontrivial conclusion about causation in the case of any particular decision. Regardless of what leaders believe, and no matter how cynical or idealistic they are, America does not have anything that we can reasonably call a grand strategy, but leaders who are motivated by a combination of ideas and short-term political goals in a system in which their incentive structure is shaped by concentrated interests.

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.

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.

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….

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.

The example of the jet engine can help us to clear up another confusion. Science, according to many scientists, concentrates essentially on material causation. It asks the “how” questions: how does the jet engine work? It also asks the “why” question regarding function: why is this pipe here? But it does not ask the “why” question of purpose: why was the jet engine built? What is important here is that Sir Frank Whittle does not appear in the scientific account. To quote Laplace, the scientific account has “no need of that hypothesis”.29 Clearly, however, it would be ridiculous to deduce from this that Whittle did not exist. He is the answer to the question: why does the jet engine exist in the first place?

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.

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 for a writer of fiction-- or at least one who hopes to write a novel-- is the energy to focus every day for half a year, or a year, two years. You can compare it to breathing. If concentration is the process of just holding your breath, endurance is the art of slowly, quietly breathing at the same time you're storing air in your lungs. Unless you can find a balance between both, it'll be difficult to write novels professionally over a long time. Continuing to breathe while you hold your breath.

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.

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.

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.

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. ― Swami Lakshmanjoo

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?

If that sounds cultish, I’m unapologetic. When organizations talk about creating an innovative business culture, a lot of people focus on the external symbols. The ping-pong and foosball tables in the office, the team-building Thursday beers after work, the company ski weekends, and the anything-goes dress code. At TMHQ we have all those things. But they are marginal to what we are really about. A culture is built up over months and years of good practice, questioning, and improvement. Of doing things the right way and having anyone who comes into the group or participates in an event recognize what that means. Culture is all the things that happen in an organization when the boss isn’t looking. Tony Hsieh describes, in his book Delivering Happiness, how he built his online shoe business Zappos by concentrating on service and integrity above all else. “Your personal core values define who you are,” he argued, “and a company’s core values ultimately define the company’s character and brand. For individuals, character is destiny. For organizations, culture is destiny.” I think that’s true, and doubly so when you are “delivering happiness” as an experience that asks people to take on and display some of the virtues of that culture themselves. In this sense, we believed, in our initial phase of recruiting, that a candidate’s previous career path and qualifications were less important than his or her willingness to embrace our credo. Though we had no experience in event management, the plan was never to go out and hire people from the event industry. We had obstacles where participants jump through flames and we feared the first thing an outside event person might instinctively do was pull out a fire extinguisher.

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.

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.

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.

This is the trait constituting the soulful, inner, higher ideal which enters here in place of the quiet grandeur and independence of the figures of antiquity. The gods of the classical ideal too do not lack a trait of mourning, of a fateful negative, present in the cold necessity imprinted on these serene figures, but still, in their independent divinity and freedom, they retain an assurance of their simple grandeur and power. But their freedom is not the freedom of that love which is soulful and deeply felt because this depends on a relation of soul to soul, spirit to spirit. This depth of feeling kindles the ray of bliss present in the heart, that ray of a love which in sorrow and its supreme loss does not feel sang-froid or any sort of comfort, but the deeper it suffers yet in suffering still finds the sense and certainty of love and shows in grief that it has overcome itself within and by itself. It is only the religious love of romanticism which has an expression of bliss and freedom. This oneness and satisfaction is in its nature spiritually concrete because it is what is felt by the spirit which knows itself in another as at one with itself. Here therefore if the subject-matter portrayed is to be complete, it must have two aspects because love necessarily implies a double character in the spiritual personality. It rests on two independent persons who yet have a sense of their unity; but there is always linked with this unity at the same time the factor of the negative. Love is a matter of subjective feeling, but the subject which feels is this self-subsistent heart which, in order to love, must desist from itself, abandon itself, and sacrifice the inflexible focus of its own private personality. This sacrifice is what is moving in the love that lives and feels only in this self-surrender. Yet on this account a person in this sacrifice still retains his own self and in the very cancelling of his independence acquires a precisely affirmative independence. Nevertheless, in the sense of this oneness and its supreme happiness there still remains left the negative factor, the moving sense not so much of sacrifice as rather of the undeserved bliss of feeling independent and at unity with self in spite of all the self-surrender. The moving emotion is the sense of the dialectical contradiction of having sacrificed one’s personality and yet of being independent at the same time; this contradiction is ever present in love and ever resolved in it. So far as concerns the particular human individual personality in this depth of feeling, the unique love which affords bliss and an enjoyment of heaven rises above time and the particular individuality of that character which becomes a matter of indifference. in the pure ray of bliss which has just been described, particular individuality is superseded: in the sight of God all men are equal, or piety, rather, makes them all actually equal so that the only thing of importance is the expression of that concentration of love which needs neither happiness nor any particular single object. It is true that religious love too cannot exist without specific individuals who have some other sphere of existence apart from this feeling. But here the strictly ideal content is provided by the soulful depth of spiritual feeling which does not have its expression and actuality in the particular difference of a character with its talent, relationships, and fates, but is rather raised above these.

Best Ideas and Tips for Career Growth and Development In case you're thinking about how you will get where you need to be in your career, there are some basic advances you can take that will assist you in making your own professional development. Similarly, as with all endeavors, you should be clear about your course when you make your own career development plan. You don't take an excursion without knowing where you need to wind up. You additionally don't have to excessively confound this undertaking. For profession improvement wanting to be compelling, extend your perspective on advancement and that of your representatives. An outside instructional course isn't the best way to create workers. Worker advancement is an incredible idea yet it isn't without issues. The best plans save the duty regarding finish unequivocally on the shoulders of representatives. Something else, if a worker doesn't finish their advancement openings, the individual in question may decide to put the fault on the board, which is counter-profitable for the entirety of the included gatherings. Certain issues and articulations exist that you would need to maintain a strategic distance from as you and the workers who report to you make plans and strategies for career development. Best Ideas for Career Growth and Development 1. Analyze your skills by yourself Experience the expected set of responsibilities detail by detail and rate your present condition of aptitudes, training, or experience to what is recorded. Your rating framework can be as straightforward as 1-10, with 10 an ideal match and one being totally absent. As you rate, make notes about your manner of thinking for future reference. When you have finished this activity, distinguish the entirety of the things where there is anyplace from a decent measure to a considerable measure of improvement that is required. Search for shared characteristics and cluster those all together. You will find that there will be subjects for your holes. 2. Change Job If or Whenever You Want You may likewise need to have numerous methods of amplifying your range of abilities to add profundity to it. A model is in the event that you need to move to a venture the board position, you might need to get confirmation and furthermore request venture duties. At first, these might be little, which are fine; they will offer you a chance to develop and learn. Also, you may need to inquire about different approaches to get what it takes you have to develop in your profession. You can't anticipate to what extent or how much work you should do so as to build up the expertise at the level you need, however, you do have command over the move you make to begin. Follow along. You have to focus on your career development plan at least two times every year. This will permit you to remain concentrated on your advance and help you to remember subsequent stages. 3. Growth Takes Time: But not for Everyone Some portion of the explanation we presume development is such a high need when you search for an occupation is on the grounds that you weren't getting development and improvement at your last one. You can totally change occupations at regular intervals to fulfill your longing for development. In any case, that despite everything leaves an extensive timeframe when you're not developing once you sink into work and before you move onto the following one. Here are some of the plan and strategies for career development, if you have any doubt, let us know in the comment section. Can also check: Things which is Important for student to get success

Each of our experiences, feelings and views are unique based on countless factors, yet no less valid than those of others. Just because you're not a parent doesn't mean you have no rights to have a view on parenting. Or that you can’t imagine the struggles of parenting within your own mind. Just because you’re born poor doesn’t mean you can’t imagine wealth. If your destiny is such that you’re born into privilege, it doesn’t mean you can’t by free-will have the willingness to help others or imagine their pain. Just because you weren’t in the Marine Corp doesn’t mean you can’t imagine the fear some must face. Just because you are not in a concentration camp doesn’t mean you can’t feel or fight for those who are. Just because you didn’t grow up abused doesn’t mean you can’t feel compassion for those who did. Just because you’re a child doesn’t mean you can’t imagine being a grown-up and just because you’re a grown-up doesn’t mean you can’t imagine being a child. If that were the case, how would any of us ever tap into our compassion? Whatever your circumstances, everyone is 100% entirely entitled to have a view, entitled to help make change happen if it betters the world and no matter what it doesn’t make you less valid or less important just because you can’t control how you were born into this world. That which is out of our hands is out of our hands. While that which lies in our capacity for compassion and imagination, is ours to utilize in the best way we know how to make the world a better place wherever and with whatever cause we choose to take on. We all deserve dignity and respect.

Create a Not-to-Do List This one might seem counterintuitive, but sometimes it’s just as important to know what not to do as what to do. This tactic is used best for directing your attention to the essentials and avoiding what doesn’t matter in the moment. Often at the beginning of a project, or even just a packed day, it can feel overwhelming to decide what to concentrate on. The power of the not-to-do list is that you decide from the very beginning what you will definitely put aside.

I'm not in the mood to make any new resolutions for the year ahead. Instead, I'm just going to try to concentrate on looking after what's really important. The people I love" -Laurie

Top 10 ideas from No More Meltdowns: 1. Each day for several months, have your child imagine the sensations of anger and rehearse the calming strategy, such as: holding a squeeze ball, counting to 10, taking deep breaths, taking a walk and swinging on the swing set. He will be able to do the calming strategy without too much conscious effort (42) 2. Create a schedule of routines that involves visual reminders of their schedule to provide comfort in understanding what to expect next (40) 3. Praise their effort when they are working on a project or attempting a new activity. Those concentrating on their ability get frustrated more easily. In contrast, those attending their level of effort respond to frustration with more motivation and positive feelings. Praise their continued efforts rather than simply praise their current ability (28) 4. Avoid meltdowns by anticipating and preparing for triggering events. Use the Prevention Plan Form (20, 147) 5. Self-calming strategies: Getting a hug, swinging on the swing set, taking a walk, taking deep breaths, counting to 10, holding a favorite toy (a pup) and a squeeze ball. (42) When using humor, ask “Is it okay if I try to make you laugh to get your mind off of this?”(39) 6. Creating rules and consequences is an important starting point. Without rules and consequences, our lives would be chaotic (5) 7. Gradually expose your child to new foods by asking him first to just look at the foods. Next, ask him to smell them, taste them and eventually eat a small piece. Begin with sweet items (even candy) to allow your child to be open to trying new things. Exercise just prior to trying a new food can increase appetite (77, 78, 80) 8. A child’s passion can be the most effective distraction. Suggestions: Getting hugs, stuffed animals, favorite toys, books and looking out the window (38) 9. Give your child a sticker for each night he sleeps in his own bed. Most importantly, praise him so that he can take pride in his independence (143) 10. Set a time to do homework soon after school, before he gets too tired, and right after as snack, so he’s not hungry. Break down the homework into small steps and ask him to do one tiny part of it. Once started, he will likely be willing to do other parts as well (70) When children feel accepted and appreciated by us, they are more likely to listen to us (9)

That, you see, was the trouble. I am speaking of your attitude towards the subject of architectural design. You have never given it the attention it deserves. And yet, you have been excellent in all the engineering sciences. Of course, no one denies the importance of structural engineering to a future architect, but why go to extremes? Why neglect what may be termed the artistic and inspirational side of your profession and concentrate on all those dry, technical, mathematical subjects? You intended to become an architect, not a civil engineer.

I drew a deep breath, counting to five in my head and forcing the toxic guilt and fear out of my mind. Or as much as I could on my own. "I need a distraction," I confessed to Archer in a small voice. "Help me take my mind off everything so I can refocus on what's important. I need to concentrate on the positives, right?

concentration, of consciousness are of its essence.”2 But also importantly, James believed that our choice of what we pay attention to is consequential, as we construct our life experience this way: “Millions of items of the outward order are present to my senses which never properly enter into my experience. Why? Because they have no interest for me. My experience is what I agree to attend to. Only those items which I notice shape my mind—without selective interest, experience is an utter chaos.”3 In other words, James believed that what we decide to pay attention to becomes part of our lived experience. I might be walking in a beautiful garden and have my cell phone out. I am texting with a friend, and I’m trying to spell correctly and dodge autocorrect, which often guesses wrong. It is the texts that have entered into the record of my experience, and not the softness of the ground, the trill of the warbler or the scarlet of the azaleas. I have focused my attention on texting, and I could have been in Times Square. To James, then, as we move through the world, we are confronted by a host of different kinds of stimuli, and we select what to focus on by our own volition. In other words, we can control where we pay attention. Oh, would that it were so easy as James envisioned.

Every one knows what attention is. It is the taking possession by the mind, in clear and vivid form, of one out of what seem several simultaneously possible objects or trains of thought. Focalization, concentration, of consciousness are of its essence.”2 But also importantly, James believed that our choice of what we pay attention to is consequential, as we construct our life experience this way: “Millions of items of the outward order are present to my senses which never properly enter into my experience. Why? Because they have no interest for me. My experience is what I agree to attend to. Only those items which I notice shape my mind—without selective interest, experience is an utter chaos.”3 In other words, James believed that what we decide to pay attention to becomes part of our lived experience. I might be walking in a beautiful garden and have my cell phone out. I am texting with a friend, and I’m trying to spell correctly and dodge autocorrect, which often guesses wrong. It is the texts that have entered into the record of my experience, and not the softness of the ground, the trill of the warbler or the scarlet of the azaleas. I have focused my attention on texting, and I could have been in Times Square. To James, then, as we move through the world, we are confronted by a host of different kinds of stimuli, and we select what to focus on by our own volition. In other words, we can control where we pay attention. Oh, would that it were so easy as James envisioned.

What are your most important tasks in the morning? Once I get to work, I try to concentrate most deeply on the people or problems that are in front of me, so, in that sense, my most important task prior to arriving at work is to arrive with a clear head and a pleasant attitude.

In a now-famous experiment, he and his colleagues compared three groups of expert violinists at the elite Music Academy in West Berlin. The researchers asked the professors to divide the students into three groups: the “best violinists,” who had the potential for careers as international soloists; the “good violinists”; and a third group training to be violin teachers rather than performers. Then they interviewed the musicians and asked them to keep detailed diaries of their time. They found a striking difference among the groups. All three groups spent the same amount of time—over fifty hours a week— participating in music-related activities. All three had similar classroom requirements making demands on their time. But the two best groups spent most of their music-related time practicing in solitude: 24.3 hours a week, or 3.5 hours a day, for the best group, compared with only 9.3 hours a week, or 1.3 hours a day, for the worst group. The best violinists rated “practice alone” as the most important of all their music-related activities. Elite musicians—even those who perform in groups—describe practice sessions with their chamber group as “leisure” compared with solo practice, where the real work gets done. Ericsson and his cohorts found similar effects of solitude when they studied other kinds of expert performers. “Serious study alone” is the strongest predictor of skill for tournament-rated chess players, for example; grandmasters typically spend a whopping five thousand hours—almost five times as many hours as intermediatelevel players—studying the game by themselves during their first ten years of learning to play. College students who tend to study alone learn more over time than those who work in groups. Even elite athletes in team sports often spend unusual amounts of time in solitary practice. 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.” To see Deliberate Practice in action, we need look no further than the story of Stephen Wozniak. The Homebrew meeting was the catalyst that inspired him to build that first PC, but the knowledge base and work habits that made it possible came from another place entirely: Woz had deliberately practiced engineering ever since he was a little kid. (Ericsson says that it takes approximately ten thousand hours of Deliberate Practice to gain true expertise, so it helps to start young.)

When you are worried about your health or the health of a loved one, your concentration focuses like a laser. Suddenly there’s a clarity about all of life because you realize what is important. Living is important. Every day is a gift. You ask for another chance to get it right. Most of the time you’re given it, and you’re very grateful.

Creating Sacred Space Sacred space is a way to separate your time of meditation from the rest of your day. It's not going to have to be a literal place you never use for anything else. Sacred space can be an energetic, sacred time now. While you don't have to, you may find that just for your meditation practice you want to have a special room or corner. Creating one is fun, and it is very personal. It also makes meditation easy to start as all your items can stay in one place: your cushion or chair for meditation, your blanket, and any crystals, props, candles, pictures, etc. When you meditate, sacred space is essential. It will encourage you to be actively free. Be mindful that during meditation, you may become delicate. Harsh noise or words could have an easier effect on you right after you're done. You're going to let down your guard. You're going to be. And, that's why it's important to have time to meditate to concentrate and time after to absorb the practice so that the effects of meditation will impact you at the cellular level. Listening to Your Body’s Wisdom You're preparing to be with what comes up when you're silent when you create the space or time as sacred. You're preparing to spend time with the parts you're dealing with when you're outwardly focused on others, or what you're going to do next. You're going to be here right now when you create sacred space. For chakra healing, it's time to check in and see how you feel when you come to this quiet place. These are the answers to which chakras are out of control as you consider how you look. Become Attuned to How You Feel You may have an immediate and reliable answer when someone asks how you are, "I'm fine," "I'm sleepy," or "I'm fantastic! It's helpful to know how you are instantly; it indicates you're linked to the common understanding of how you feel. It's good to know this instant, and then take time to go deeper. Take time to watch. Taking time to feel how you feel physically, emotionally, mentally, and energetically gives you a more comprehensive picture of how you are right now. It can help you to know what to balance in your energy centers if you notice how you feel, so you feel even better. An instant response, "I'm tired," indicates that there are chakras out of balance that you may want to look into so that you feel alert and well-rested.

Still, the word hierarchy is very unpopular these days, and the dictionary definition – ‘a body of ecclesiastical rulers’ – does nothing to make the term more appealing. But in its original sense, hierarchy meant something like an embodiment, in a number of different people, of different degrees of manifestation of reality. So one can speak, for instance, of a hierarchy of living forms – some lower, expressing or manifesting less reality, others higher, expressing or manifesting more reality. There is a continuous hierarchy of living forms from amoebas right up to human beings – the higher the level, the greater the degree of reality. And there is another hierarchy of living forms: the hierarchy from the unenlightened human being right up to the Enlightened Buddha. This corresponds to what in other contexts I have described as the Higher Evolution. Just as the unenlightened human being embodies or manifests more reality, more truth, than the amoeba, in the same way the Enlightened human being embodies or manifests more reality in his or her life and work, and even speech, than does the unenlightened person. The Enlightened person is like a clear window through which the light of reality shines, through which that light can be seen almost as it is. Or one can say that he or she is like a crystal or diamond concentrating and reflecting that light. Between the unenlightened human being and the Enlightened one, the Buddha, there are a number of intermediate degrees, embodied in different people at different stages of spiritual development. Most people are still short of Enlightenment, to a greater or lesser extent, but at the same time they are not wholly unenlightened. They stand somewhere between the unenlightened state and the state of full Enlightenment, and thus make up the spiritual hierarchy, the higher reaches of which can be referred to as the Bodhisattva hierarchy. By now we know enough about Bodhisattvas to have an appreciation of the intensity of their aspiration and commitment to the spiritual life. But even among Bodhisattvas there are degrees of spiritual attainment. The principle of spiritual hierarchy is very important.

But Mr. Bernanke did stumble at one point. Responding to a question from Representative Barney Frank about income inequality, he declared that “the most important factor” in rising inequality “is the rising skill premium, the increased return to education.” That’s a fundamental misreading of what’s happening to American society. What we’re seeing isn’t the rise of a fairly broad class of knowledge workers. Instead, we’re seeing the rise of a narrow oligarchy: income and wealth are becoming increasingly concentrated in the hands of a small, privileged elite.

To start with, we have solid carbon and gaseous oxygen. For an intuitive sense of the entropy of this situation, think of the energy as more densely packed in the solid carbon and more dispersed in the gas. After burning, there’s only the gas, the carbon dioxide. The energy that was concentrated in the solid carbon has become more dispersed. What had started off as a mixture of a low-entropy solid and a high-entropy gas has turned completely into a high-entropy gas. Overall, the entropy of the materials has gone up. And, important, as carbon and oxygen combine, heat is released and flows into its surroundings, into the air around the grate, thus warming it up. This heat then disperses through the air, causing its entropy to go up. The reason carbon burns but carbon dioxide never spontaneously “unburns” is that the burning causes a twofold increase in entropy. First it creates carbon dioxide gas, and second it disperses heat through the air around the grate. All told, it’s an effective way of increasing the entropy of the universe.

Through actively reconnecting with your ability to want and be wanted, you can feel empowered and boost wellbeing, self-esteem and satisfaction, through definition. So doing the Sacral Chakra's work — while sometimes painful and difficult, especially when childhood trauma is triggered— is still a very worthwhile undertaking. When you align and clear the Sacred Chakra you receive an infusion of passion and creative courage throughout your entire life. Stay ready and feel inspired! Nothing is more important, for when it comes to the creation of your mind, no one is more important than you. It's time you put yourself first. SUMMARY •       Where is it: The concentration point for svadhisthana is around the range of two fingers above muladhara chakra. •       What is it: Svadisthana refers to fantasy and pleasure. It is associated with the tongue and genital organs in the physical body. •       When it’s blocked: You may become unemotional and inaccessible to others if your sacral chakra is blocked. A blockage could also lead to low self-worth feelings. •       How to balance this chakra: The aspect of the sacral chakra is water, so that spending time next to a body of water will help open it up. Even taking a bath or shower will help balance your chakra whilst at the same time calming your body. Yoga will concentrate on hip opening poses for curing this chakra. Simple yet effective poses like wide angle pose or bound angle pose. Reflect on steady, breath-linked, soothing motions.

A common measure of how the climate system responds to human influences, and an important piece of information we hope to learn from models, is the equilibrium climate sensitivity, or ECS. That’s how much the average surface temperature anomaly (recall that the anomaly is the deviation from the expected average) would increase if the CO2 concentration were hypothetically doubled from its preindustrial value of 280 ppm. If emissions continue at their current pace and the carbon cycle doesn’t change much, that doubling would happen in the real world toward the end of this century. The higher the ECS (i.e., the larger the predicted temperature increase), the more sensitive the climate is to human influences (or at least to increased CO2

But there are several important differences between methane and carbon dioxide. One is that methane concentrations are much lower (2,000 parts per billion, which is about 1/200th that of CO2’s 400 parts per million). Another difference is that a methane molecule lasts in the atmosphere for only about twelve years—though after that, chemical reactions covert it to CO2. And a third difference is that, because of the peculiarities of how molecules interact with the different colors of infrared radiation, every additional methane molecule in the atmosphere is thirty times more potent in warming than a molecule of carbon dioxide. These differences—lower concentration and shorter lifetime, but greater warming potency—must be taken into account when comparing CH4 and CO2 emissions. For instance, the 300 million tons of methane humans emit each year is only 0.8 percent of the 36 gigatons of CO2 emitted by burning fossil fuels.

With self-awareness, a basic definition tells us, “You know what you are feeling and why—and how it helps or hurts what you are trying to do.” Other key points: you can align your self-image on how others see you; you have an accurate sense of your limits and strengths, and so a more realistic self-confidence; you are clear about your sense of purpose and values, which helps you be more decisive. Cognitive scientists call this self-reflexive attention “meta-awareness.” We can watch our thoughts and feelings as they come and go, and know where our attention focuses—and change that focus if we want. This deliberate control of the beam of our attention is a mental skill. Think of our mind as a sort of gym, a place where we can practice in ways that will bulk up our mental capacities. The research on flow, you may recall, revealed that the person’s focus while in flow was 100 percent. They were one-pointed, fully present to the moment. Such absorption indicates meta-awareness, that ability to monitor and manage your own focus. But we don’t need that diamond-like beam of focus all the time: a stronger muscle for attention boosts the odds that we can get into an optimal state. Focus—paying attention where and when we want to—has endless uses. Deliberate concentration on whatever may be important to us at the moment lets us do our best; being distracted worsens our effort. Having control of our attention is for the mind what cardiovascular fitness is for the body; just as a fit heart enhances any physical task, full focus enhances whatever we do.

After all, imagine we framed the problem differently, the way it might have been fifty or 100 years ago: as the concentration of capital, or oligopoly, or class power. Compared to any of these, a word like ‘inequality’ sounds like it’s practically designed to encourage half-measures and compromise. It’s possible to imagine overthrowing capitalism or breaking the power of the state, but it’s not clear what eliminating inequality would even mean. (Which kind of inequality? Wealth? Opportunity? Exactly how equal would people have to be in order for us to be able to say we’ve ‘eliminated inequality’?) The term ‘inequality’ is a way of framing social problems appropriate to an age of technocratic reformers, who assume from the outset that no real vision of social transformation is even on the table. Debating inequality allows one to tinker with the numbers, argue about Gini coefficients and thresholds of dysfunction, readjust tax regimes or social welfare mechanisms, even shock the public with figures showing just how bad things have become (‘Can you imagine? The richest 1 per cent of the world’s population own 44 per cent of the world’s wealth!’) – but it also allows one to do all this without addressing any of the factors that people actually object to about such ‘unequal’ social arrangements: for instance, that some manage to turn their wealth into power over others; or that other people end up being told their needs are not important, and their lives have no intrinsic worth. The last, we are supposed to believe, is just the inevitable effect of inequality; and inequality, the inevitable result of living in any large, complex, urban, technologically sophisticated society. Presumably it will always be with us. It’s just a matter of degree. Today, there is a veritable boom of thinking about inequality: since 2011, ‘global inequality

In his oncology practice, Emanuel said that at some point his patients all described cancer as the best thing that ever happened to them, because it made them concentrate on what was important in life.

From "The Prisoner's Cross". This excerpt is from the author's father's real WW2 Japanese POW journal, and recounts a miracle the author's father experienced there. "It was as gray day, and after I had shoveled the iron scrap out of the last drum, I rested on my shovel.Of-course I checked if any guard was doing the rounds. I had crossed paths with remarkable Christians in the camps. Their insights often offered me just the message I needed at a particular-time, and had nurtured not only my faith, but my understanding of how to live it. Still an anger was welling up in me. The winter was coming; we had now been away some two and half years from our family. We never heard anything after their last visit to the Jaarmarkt. There was an anger about the lostness of years, of being 27 and having already spent three birthdays in concentration camps. Suddenly in a mood of utter anger I kicked the heap of iron pieces which flew back at me and landed on the tip of my boot. My kick, at least, had released the tension, and I was ready to start work again, when I noticed the piece of iron on my boot. It startled me. All the pieces had different forms, leftovers, and cutoffs, waste material, less useful than anything else except to get the dirt and rust off the iron cast tools. I slowly bent over and let the iron scrap rest in my hand. It was in the form of a cross four inches long. I kept staring at it, forgetting all about the guard who might come along at any time. I never speculated how it got in the heap, how just this piece hit-the-door, when I kicked the heap apart, how it landed on my boot. There are a million accidental events that happen on any given day. Somehow, this seemed like a message and an answer to my self-questioning a short time back; what in God’s name am I doing in this God forsaken place? It had been in the same mass of scrap iron for days. I had shoveled the scrap in the rotating drum over and over, to glance off the big implements, and remove the rust. The cross in my mind had always been a big question mark. How could a man on a cross, 2000 years back have any usefulness in our time? Slowly I began to perceive that the event might have a purpose now. Jesus of Nazareth was put on a cross by people who absolutely rejected the unconditional love of God expressed in that cross, and then shared by Christians with others. People came and lived and died by that cross, and the strange power of that cross went on in human beings generation after generation unexplainably. People died for it in fierce confession of their faith, in giving their lives for others. The cross was never totally gone from this world, whatever happened outside Jerusalem in 33 A.D.. Now it had jumped on my boot. I let it roll back and forth in my hand. This little insignificant piece of iron scrap had cleaned far more important pieces of iron, it was only an implement. When I opened the drum several times a day, the big pieces came out clear and well. Maybe being a Christian was doing the same thing.

What are we gonna do about these two children?” And they lived up there while Anita was in jail, and the Rastas took perfect care of them. And that was very important to me. It was a huge relief to know they were safe and protected, safer than if they’d been whipped off to a foster home. Angie and Marlon up there with their playmates—who still remember them, who are now great big guys. Then I could concentrate on springing Anita. There are myths and

While these reports did tell of a new drug that was superior to the old class of antidepressants, this still was not a narrative of a “breakthrough” medication. There was no sense of why this drug worked better, but as FDA approval for fluoxetine neared, a new “fact” began to appear in the scientific reports. In a 1987 article in the British Journal of Psychiatry, Sidney Levine wrote that “studies have shown that [serotonin] deficiency plays an important role in the psychobiology of depressive illness.”25 While this was not what had actually been found—Levine had apparently missed the 1984 NIMH report that “elevations or decrements in the functioning of serotonergic systems per se are not likely to be associated with depression”—this article set the stage for fluoxetine to be touted as a drug that fixed a chemical imbalance. Two years later, University of Louisville psychiatrists surveyed the fluoxetine literature in order to provide “prescribing guidelines for the newest antidepressant,” and they wrote that “depressed patients have lower than normal concentrations of [serotonin metabolites] in their cerebrospinal fluid.” A delusional belief was now spreading through the medical literature, and perhaps not surprisingly, the Kentucky psychiatrists concluded that fluoxetine, which theoretically raised serotonin levels, was “an ideal drug for the treatment of depression.”26

The world does not need more books on equipment. It is my intention in this book to stir excitement for photography and its craft in terms of personal expression. Too many people merely do what they are told to do. The greatest satisfaction derives from the realization of your individual potential, perceiving something in your own way and expressing it through adequate understanding of your tools. Take advantage of everything; be dominated by nothing except your own convictions. Do not lose sight of the essential importance of craft; every worthwhile human endeavor depends on the highest levels of concentration and mastery of basic tools.

A brave Syrian woman leading the foreign opposition, well respected by many of the fighting groups on the ground. A constant thorn in Assad’s side. Mariam put down the file as her boss, the political counselor to the President, Bouthaina Najjar, ended her phone call. Bouthaina had placed Mariam in charge of the negotiations with foreign-based oppositionists, namely the National Council, the umbrella group claiming to represent the fighters on the ground. Mariam’s goal was simple: persuade them to renounce the Islamist fighters now leading the civil war, denounce their fellow exiles, then come home, where safety and pardon would be granted in exchange for silence. It was Mariam’s most important assignment yet, and it promised to be a stepping-stone to greater things. Bouthaina joined Mariam at the table, opened her own file on Fatimah, and, as she always did when concentrating, began nibbling on her Gucci eyeglasses. “So, Mariam, what do you think about Fatimah? What angle should we take in Paris?

When we come to this primary union of you and the person next to you, we find that marriage not only involves a union of bodies but a union of souls. What is the relation between them? Is bodily union a vestibule to soul union or vice versa? A mother kissing and hugging her son back from a European concentration camp gives a real clue to the relationship. Anybody describing this kissing and hugging between mother and son as a bodily action would miss its larger and fuller import in the soul union there. However, if there were not these embraces and kisses between the long-separated mother and son, manifesting deep soul unity, they would be very abnormal people.

The single most important piece of advice I ever got was to concentrate on story. What is "story? "It's the quality that keeps the reader following the narrative. A good story makes interesting things happen to a character...And it keeps them happening, so that the character progresses and grows in stature. A writer's job is to do whatever is necessary to make the reader want to read the next line. That's what you're supposed to be thinking about when you write a story...don't waste your energy on anything else.

Meditation does not have to be long or complicated for you to receive its benefits. If you haven’t done it before, I suggest you begin by meditating for five minutes a day. A good time to engage in this practice is in the morning just after you’ve awakened, but you can do it at any time that works for you. Find a comfortable position where you are sitting with your spine straight. Close your eyes and concentrate on your breath. Just follow your breath in and out for five minutes. If you find that you have started to think of something other than your breath during those five minutes, gently pull yourself back to concentrating on your breath. What you are seeking is five minutes of relaxed, easy focus on your breath. In, out, in, out, in, out. Summarizing how important this centeredness practice is, the Zen master Pao-chih simply said, “If the mind is never aroused toward objects, then wherever you walk is the site of enlightenment.

So without any intentional, fancy way of adjusting yourself, to express yourself freely as you are is the most important thing to make yourself happy, and to make others happy... So we should be concentrated with our full mind and body on what we do; and we should be faithful, subjectively and objectively, to ourselves, and especially to our feelings... it is better to express how you feel without any particular attachment or intention.

If you have ever faced a significant crisis in your life you will have experienced the power of purpose to tap reserves of energy, strength and courage you didn’t know you had. Your mission was clear. Your goal was compelling. Your focus was laser. Your potential was tapped. The power of a focused purpose is similar to the energy of light focused through a magnifying glass. Diffused light is not of much use, but when its energy is concentrated—as through a magnifying glass—that same light can set fire to paper. Focus its energy even more, as with a laser beam, and it has the power to cut through steel. A clear sense of purpose enables you to focus your efforts away from distracted busyness to what matters most. Nowhere is this more important than in your work, and how you employ your skills, talents and time throughout your life.

MAKE SUCCESS HAPPEN Success is like a camera. Only focus on what is most important. Ignore trivial details. Concentrate on your main goal image for success. Develop your pictures. If they don't turn out, don't give up. Take more shots at it. Always be persistent. Focus on making success clearly happen.

Anyone who enjoys inner peace is no more broken by failure than he is inflated by success. He is able to fully live his experiences in the context of a vast and profound serenity, since he understands that experiences are ephemeral and that it is useless to cling to them. There will be no “hard fall” when things turn bad and he is confronted with adversity. He does not sink into depression, since his happiness rests on a solid foundation. One year before her death at Auschwitz, the remarkable Etty Hillesum, a young Dutchwoman, affirmed: “When you have an interior life, it certainly doesn’t matter what side of the prison fence you’re on. . . . I’ve already died a thousand times in a thousand concentration camps. I know everything. There is no new information to trouble me. One way or another, I already know everything. And yet, I find this life beautiful and rich in meaning. At every moment.”7

he attended a Buddhist retreat in the north of England at which the principal teachers were a small group of Buddhist nuns. He no longer remembers any details about the tradition they belonged to, but he remembers well the profound effect their teachings had on him. At the core of the retreat were instructions on how participants could develop a practice of meditation through using the breath as a focus to remain anchored in the present moment. “What the nuns pointed me to was the part of their tradition kept alive through monastic practice for 2,500 years,” he says. “This was the importance of staying in the present moment, the importance of calm abiding, the practice of concentration in Buddhism known as samatha.” This time spent in the company of nuns, listening to their guidance, was “a seminal moment.

He distinguishes between the German word Seiende, which can refer to any individual entity, such as a mouse or a church door, and Sein, which means the Being that such particular beings have. (In English, one way of signalling the distinction is by using the capital ‘B’ for the latter.) He calls it the ‘ontological difference’ — from ‘ontology’, the study of what is. It is not an easy distinction to keep clear in one’s mind, but the ontological difference between Being and beings is extremely important to Heidegger. If we get confused between the two, we fall into errors — for example, settling down to study some science of particular entities, such as psychology or even cosmology, while thinking that we are studying Being itself. Unlike beings, Being is hard to concentrate on and it is easy to forget to think about it. But one particular entity has a more noticeable Being than others, and that is myself, because, unlike clouds and portals, I am the entity who wonders about its Being. It even turns out that I have a vague, preliminary, non-philosophical understanding of Being already — otherwise I would not have thought of asking about it. This makes me the best starting point for ontological inquiry. I am both the being whose Being is up for question and the being who sort of already knows the answer. I

The major religious fundamentalisms—Jewish, Christian, Muslim, and Hindu—certainly all demonstrate intense concern for and scrutiny of bodies, through dietary restrictions, corporeal rituals, sexual mandates and prohibitions, and even practices of corporeal mortification and abnegation. What primarily distinguishes fundamentalists from other religious practitioners, in fact, is the extreme importance they give to the body: what it does, what parts of it appear in public, what goes into and comes out of it. Even when fundamentalist norms require hiding a part of the body behind a veil, headscarf, or other articles of clothing, they are really signaling its extraordinary importance. Women’s bodies are obviously the object of the most obsessive scrutiny and regulation in religious fundamentalism, but no bodies are completely exempt from examination and control—men’s bodies, adolescents’ bodies, infants’ bodies, even the bodies of the dead. The fundamentalist body is powerful, explosive, precarious, and that is why it requires constant inspection and care… Nationalist fundamentalisms similarly concentrate on bodies through their attention to and care for the population. The nationalist policies deploy a wide range of techniques for corporeal health and welfare, analyzing birthrates and sanitation, nutrition and housing, disease control and reproductive practices. Bodies themselves constitute the nation, and thus the nation’s highest goal is their promotion and preservation. Like religious fundamentalisms, however, nationalisms, although their gaze seems to focus intently on bodies, really see them merely as an indication or symptom of the ultimate, transcendent object of national identity. With its moral face, nationalism looks past the bodies to see national character, whereas with its militarist face, it sees the sacrifice of bodies in battle as revealing the national spirit. The martyr or the patriotic soldier is thus for nationalism too the paradigmatic figure for how the body is made to disappear and leave behind only an index to a higher plane. Given this characteristic double relation to the body, it makes sense to consider white supremacy (and racism in general) a form of fundamentalism.

It is very important to note that the transcendence of the object is by no means a primitive component necessarily ingredient in all knowledge. It is missing in all ecstatic knowledge. In ecstatic knowledge the known world is still not objectively given. Only when the (logically and genetically simultaneous) act furnishing ecstatic knowledge and the subject which performs this act become themselves the content of knowledge in the act of reflection does the character originally given in ecstatic knowledge become a mere reference pointing to the “object.” It is only here that the object or that which turns into an object remains from now on “transcendent” to consciousness. Therefore, whenever there is consciousness, objects transcendent to consciousness must also be given to consciousness. Their structural relationship is indissoluble. Whenever self-consciousness and consciousness of an object arise, they do so simultaneously and through the same process. The categorical form of an object is not first impressed in a judgment upon a nonobjective given, not even in a one-term, simple judgment, as some people have thought (e.g., Heinrich Maier in his book *Wahrheit und Wirklichkeit*). This is a pure construction. Consciousness of an object precedes all judgment and is not originally constituted by judgment. The same holds true of consciousness of states of affairs. The consciousness of an object and the intentional object are not the result of an active [tätige] “forming” or “imprinting” which we perform on the given through judgments or any other operations of thought. On the contrary, they are the result of a pulling back, the result, that is, of the re-flexive act, in which an originally ecstatic [*ekstatisch gebender*] act turns back knowingly onto itself and comes upon a central self as its starting point. This central self can be given at every level and degree of “concentration” and “collectedness” in “self-consciousness.” What we had hold of [*das Gehabte*] remains “as” object, while the act of reflection turns the knowing back into the knower, as the result of a turning away [*Abwendung*] and a pulling back, and not of an active turning to [*Zuwendung*]. From what has been said, one may very well imagine that the real world could be abolished without consciousness and the self being altered or abolished thereby. But this could in no way be the case with the world of objects that transcend consciousness. Descartes as well as Lotze misunderstood this. Where a *cogito* exists, there must also be a *cogitatur* in which a transcendent object is thought. Only a being capable of reflection (*reflexio*) and self-consciousness *can* have objects. Charlotte Bühler has recently made it seem probable that the infant does not yet possess objective consciousness. In waking from the effects of a drug we can follow the process by which the givenness of the surrounding world becomes objective again. There is one last point of contact between the problem of reality and the consciousness of transcendence. The consciousness of transcendence, as already indicated, shows how the mere ecstatic possession of reality on the level of the immediately experienced resistance of an X to the central drives of life passes over into a reflexive and thus objective possession of reality. And we find similar transitions between ecstatic remembering which is merged in the being of what is past and reflexive remembering, between ecstatic drive activities and recurrent deliberation [*Besinnung*], between ecstatic surrender to a value and objectification of a value, between identifying with an alter ego and “understanding” [*Verstehen*] another, however slightly.” ―from_Idealism and Realism_

there are no other professional communities in which individual creative work is so exclusively addressed to and evaluated by other members of the profession. The most esoteric of poets or the most abstract of theologians is far more concerned than the scientist with lay approbation of his creative work, though he may be even less concerned with approbation in general. That difference proves consequential. Just because he is working only for an audience of colleagues, an audience that shares his own values and beliefs, the scientist can take a single set of standards for granted. He need not worry about what some other group or school will think and can therefore dispose of one problem and get on to the next more quickly than those who work for a more heterodox group. Even more important, the insulation of the scientific community from society permits the individual scientist to concentrate his attention upon problems that he has good reason to believe he will be able to solve. Unlike the engineer, and many doctors, and most theologians, the scientist need not choose problems because they urgently need solution and without regard for the tools available to solve them. In this respect, also, the contrast between natural scientists and many social scientists proves instructive. The latter often tend, as the former almost never do, to defend their choice of a research problem—e.g., the effects of racial discrimination or the causes of the business cycle—chiefly in terms of the social importance of achieving a solution. Which group would one then expect to solve problems at a more rapid rate? The

Five years that she had been taking care of her sisters and the land. Five years where she’d dedicated everything to training for a supposed event that might or might not occur. How many of her ancestors had done the same thing? How many others had watched the years pass them by as they held to their believes with such certainty that they died for it? More importantly, did she want to be a casualty to this... whatever it was? “What do I do?” she asked the air. She threw out her arms and lifted her face to the sky. “What do I do?!” Her arms fell to her sides as she lowered her head. How could she have been so certain of things for so long, and now doubt everything? “What do you do about what?” The sound of the male voice startled her, causing her jerk around. She found him with one leg braced on the summit as he paused on the trail, a black brow quirked. Ettie opened her mouth, but there were no words as she took in the sight of him. He was...beautiful in a rugged, untamed way that made her heart race and her stomach quiver. It became impossible to breathe as she drank in the cut of his jaw and square chin. She tried not to stare at his mouth and thick bottom lip, but all she could think about was what it would be like to kiss him. Then she looked into his eyes. They were molten silver, dark and enigmatic like mercury. Those gorgeous eyes framed with long, black lashes watched her with the concentration of a hawk. Layers of thick ebony hair fell nearly to his shoulders with the top half of it pulled away from his face. He wore only a denim shirt and a cream tee beneath it along with faded jeans and black boots. She didn’t know how he was up there without a coat. His lips slowly pulled into a smile, and she realized she’d been ogling him. Ettie glanced away, but her gaze returned immediately. She laughed nervously, still unable to find words. “I didn’t mean to interrupt,” he said as he took the last step to the top. “I assumed since you shouted your question you might want an answer.” His Irish brogue was deep, throaty, and absolutely sexy. It was slightly different than anything she’d heard before, and she wanted more.

The ones that have the edge are the ones who really have the temperament to look at a business, look at an industry and not care what the person next to them thinks about it, not care what they read about it in the newspaper, not care what they hear about it on the television, not listen to people who say, “This is going to happen,” or, “That’s going to happen.” You have to come to your own conclusions, and you have to do it based on facts that are available. If you don’t have enough facts to reach a conclusion, you forget it. You go on to the next one. You have to also have the willingness to walk away from things that other people think are very simple. A lot of people don’t have that. I don’t know why it is. I’ve been asked a lot of times whether that was something that you’re born with or something you learn. I’m not sure I know the answer. Temperament’s important.

Most creative individuals find out early what their best rhythms are for sleeping, eating, and working, and abide by them even when it is tempting to do otherwise,” Mihaly says. “They wear clothes that are comfortable, they interact only with people they find congenial, they do only things they think are important. Of course, such idiosyncrasies are not endearing to those they have to deal with.… But personalizing patterns of action helps to free the mind from the expectations that make demands on attention and allows intense concentration on matters that count.

He took a lock of my wet hair in his fingers. “It was pretty nice of me to save your life, wasn’t it? Is that why you kissed me?” There were a lot of reasons why I had kissed him, but I wasn’t going to tell him all of them. “I am grateful,” I said. “But in general, I don’t kiss guys for that reason.” “So you kiss a lot of guys?” “No, you’re the first one, but we can’t do it again.” “Ouch,” he replied. I smiled down at him. Our kiss had been a mistake. His plan to leave Vegas when we finished with Sebastian hadn’t changed. And we had other more important things to be concerned with. “I think it was probably pretty good for a first kiss,” I said, “but I don’t want to be kissing anyone right now. I don’t need or want to be distracted while I learn what you and Brandy can teach me. You should limit your distractions, too. We need to concentrate on confronting Sebastian right now.” Ian smiled wickedly. “You’re right, but when this is over, I’m going to kiss you again.” “You keep telling yourself that,” I said.

what deliberate practice actually requires. Its core components are usually identified as follows: (1) your attention is focused tightly on a specific skill you’re trying to improve or an idea you’re trying to master; (2) you receive feedback so you can correct your approach to keep your attention exactly where it’s most productive. The first component is of particular importance to our discussion, as it emphasizes that deliberate practice cannot exist alongside distraction, and that it instead requires uninterrupted concentration. As Ericsson emphasizes, “Diffused attention is almost antithetical to the focused attention required by deliberate practice” (emphasis mine).

I recommend adopting two concurrent goals: a long-term dream and an eighteen-month plan. (...) Typically, my eighteen-month plan sets goals on two fronts. First and most important, I set targets for what my team can accomplish. Employees who concentrate on results and impact are the most valuable (...) Second, I try to set more personal goals for learning new skills in the next eighteen months. It's often painful, but I ask myself, "How can I improve?" If I am afraid to do something, it is usually because I am not good at it or perhaps am too scared to even try. (p.54 & p.59)

down all the current stressors in your life and one step you could take to alleviate each one. Accepting that a difficult situation is real and clearly identifying the root problem is an important step. Proper diagnosis is half the cure. • Simplify your life. Eliminate and concentrate. Focus on the vital few things that contribute the most to your overall life satisfaction. Taking on too much or spreading yourself too thin inevitably leads to a sense of overload. 4. Combine aerobic, strength, and flexibility exercises. If you want maximum levels of energy, take responsibility for becoming a mini-expert on exercise and fitness. Subscribe to the most credible health and exercise magazines, add informative fitness sites to your Web favorites, and build your own library with the latest books, DVDs, and other resources related to energy and wellness. Aerobic exercise The most important component of effective exercise is aerobic exercise. Aerobics, or cardiovascular endurance, refers to the sustained ability of the heart, lungs, and blood to perform optimally. Through consistent aerobic conditioning, your body improves the way it takes in, transports, and uses oxygen. This means your heart and lungs will be stronger and more efficient at performing their functions. Proper aerobic exercise causes your body to burn fat, while anaerobic exercise causes the body to burn glycogen and store fat. Many people unknowingly exercise anaerobically when they intend to exercise aerobically. This results in, among other things, a frustrating retention of fat. The intensity of your exercise is what makes it anaerobic or aerobic. Consistent and proper aerobic exercise has the following benefits: • improves quality of sleep • relieves stress and anxiety • burns excess fat • suppresses appetite • enhances attitude and mood • stabilizes chemical balance • heightens self-esteem Each of the above benefits either directly or indirectly leads to high levels of both mental and physical energy. Here are some tips for maximizing the

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.

First, they understand the importance of setting specific goals. Most people say that they understand this concept, but few actually put the concept into practice. For example, average volleyball players set goals to improve their “concentration” (exactly what is that?), whereas top performers decide they need to practice tossing the ball correctly—and they understand each of the elements in the toss. As part of this focus on specific levels of achievement, top performers set their goals to improve behaviors or processes rather than outcomes.

The low-trust, family-oriented societies with weak intermediate organizations we have observed have all been characterized by a similar saddle-shaped distribution of enterprises. Taiwan, Hong Kong, Italy, and France have a host of smaller private firms that constitute the entrepreneurial core of their economies and a small number of very large, state-owned firms at the other end of the scale. In such societies, the state plays an important role in promoting large-scale enterprises that might not be spontaneously created by the private sector, albeit at some cost in efficiency. We might postulate then that as a general rule, any society with weak intermediate institutions and low trust outside the family will tend to have a similar distribution of firms in its economy. The Republic of Korea, however, presents an apparent anomaly that needs to be explained in order to preserve the validity of the larger argument. Korea is similar to Japan, Germany, and the United States insofar as it has very large corporations and a highly concentrated industrial structure. On the other hand, Korea is much closer to China than to Japan in terms of family structure. Families occupy a similarly important place in Korea as in China, and there are no Japanese-style mechanisms in Korean culture for bringing outsiders into family groups. Following the Chinese pattern, this should lead to small family businesses and difficulties in institutionalizing the corporate form of organization. The answer to this apparent paradox is the role of the Korean state, which deliberately promoted gigantic conglomerates as a development strategy in the 1960s and 1970s and overcame what would otherwise have been a cultural proclivity for the small- and medium-size enterprises typical of Taiwan. While the Koreans succeeded in creating large companies and zaibatsu in the manner of Japan, they have nonetheless encountered many Chinese-style difficulties in the nature of corporate governance, from management succession to relations on the shop floor. The Korean case shows, however, how a resolute and competent state can shape industrial structure and

community ownership doesn’t work in large-scale societies where people operate in anonymity. In The Power of Scale, anthropologist John Bodley wrote: “The size of human societies and cultures matters because larger societies will naturally have more concentrated social power. Larger societies will be less democratic than smaller societies, and they will have an unequal distribution of risks and rewards.”9 Right, because the bigger the society is, the less functional shame becomes. When the Berlin Wall came down, jubilant capitalists announced that the essential flaw of communism had been its failure to account for human nature. Well, yes and no. Marx’s fatal error was his failure to appreciate the importance of context. Human nature functions one way in the context of intimate, interdependent societies, but set loose in anonymity, we become a different creature. Neither beast is more nor less human.

Be kind, truthful, and honest. Discipline your thoughts and actions. Concentrate on essentials and disregard nonessentials. Think about what is most important to you and focus your attention on those matters.

Company Team Buildingis a tool that can help inside inspiring a team for that satisfaction associated with organizational objectives. Today?azines multi-cultural society calls for working in a harmonious relationship with assorted personas, particularly in global as well as multi-location companies. Business team building events strategies is a way by which team members tend to be met towards the requirements of the firm. They help achieve objectives together instead of working on their particular. Which are the benefits of company team building events? Team building events methods enhance conversation among co-workers. The huge benefits include improved upon morality as well as management skills, capacity to handle difficulties, and much better understanding of work environment. Additional positive aspects would be the improvements inside conversation, concentration, decision making, party problem-solving, and also reducing stress. What are the usual signs that reveal the need for team building? The common signs consist of discord or even hostility between people, elevated competitors organizations between staff, lack of function involvement, poor decision making abilities, lowered efficiency, as well as poor quality associated with customer care. Describe different methods of business team development? Company team development experts as well as person programs on ?working collaboratively? can supply different ways of business team building. An important method of business team building is actually enjoyment routines that want communication between the members. The favored activities are fly-fishing, sailing regattas, highway rallies, snow boarding, interactive workshops, polls, puzzle game titles, and so forth. Each one of these routines would help workers be competitive and hone their own side considering abilities. Just what services are offered by the team building events trainers? The majority of the coaches offer you enjoyable functions, coming from accommodation to be able to dishes and much more. The actual packages include holiday packages, rope courses, on-going business office video games, and also ice-breakers. Coaching fees would depend on location, number of downline, classes, and sophistication periods. Special discounts are available for long-term deals of course, if the quantity of associates will be higher. Name some well-known corporate team development event providers within the U.Utes. Several well-liked companies are Accel-Team, Encounter Based Studying Inc, Performance Supervision Organization, Team development Productions, The education Haven Incorporated, Enterprise Upwards, Group Contractors In addition, and Team development USA.If you want to find out more details, make sure you Clicking Here

m concentrating on staying healthy, having peace, being happy, remembering what is important, taking in nature and animals, spending time reading, trying to understand the universe, where science and the spiritual meet.

Typically, my eighteen-month plan sets goals on two fronts. First and most important, I set targets for what my team can accomplish. Employees who concentrate on results and impact are the most valuable—like

By concentrating single-mindedly on your most important task, you can reduce the time required to complete it by 50 percent or more. It has been estimated that the tendency to start and stop a task—to pick it up, put it down, and come back to it—can increase the time necessary to complete the task by as much as 500 percent. Each time you return to the task, you have to familiarize yourself with where you were when you stopped and what you still have to do. You have to overcome inertia and get yourself going again. You have to develop momentum and get into a productive work rhythm. But when you prepare thoroughly and then begin, refusing to stop or turn aside until the job is done, you develop energy, enthusiasm, and motivation. You get better and better and more productive. You work faster and more effectively.

Dress in something that boosts your confidence, believe in yourself. Focus on being positive about every outcome that day and act it out to the best of your ability, acting will lead to believing and believing leads to a positive outcome. Concentrate on what you do want rather than what you don’t. This is so important when acting positively. Crush any negative thoughts in their tracks with positive ones and whatever you do, don’t over analyze the situation. Work on your positive acting one step at a time. Take the time to smile as someone passes your desk, rather than your normal scorn. Don’t let yourself get flustered when things go wrong, but rather take a deep breath and find the positive in the situation. By acting positive, your self-confidence will begin to improve. With every improvement in your confidence the acting will fall away until you start believing in yourself again.

Success is like a camera. Just focus and concentrate on the objective. See what is your most important goal image for success, and ignore distracting details. Develop your pictures. If they don't turn out, keep at it. Take more shots and be persistent. Focus on making success clearly happen. Use perseverance.

This is the basic position. It’s important to maintain your space. No noodle arms, got it?” “Got it.” She stiffened her arms, all the better to keep him at a distance. “Let’s go through the basic box step slow. I’ll count it off.” She drew in a breath and blew it out slowly through her mouth. “Five. Six. Seven. Eight. One-two-three. One—that was my foot.” “I know that was your foot.” She pulled her arms away and rubbed the back of her neck with her cold hand. She couldn’t think when he was so close. Didn’t like the way he made her feel, all agitated and nervous and awkward. Why was she doing this to herself? “Let’s try again.” “I don’t think I can do it.” “You’ll get it.” He took her in his arms. Meridith took another calming breath. Focus. He counted them off and took them slowly through the box step. This time she made it around without treading on him. “You got it. Again.” They repeated the box step a dozen more times, faltering a few times when she stepped on his foot or knocked him with her knee. “Again,” he said over and over each time she misstepped. When they were almost up to tempo, Meridith started feeling more confident. She could do this. One-two-three, one-two-three. She was doing this. “Straighten up, Quasimodo.” Did he have to be so rude? She shot him a glare. If it was posture he wanted, it was posture he’d get. She pulled herself up to her full five foot three. In her concentration on posture, her steps suffered, and she trod on his foot. He stopped. “Too much give in your arms. When they’re loose, I can’t lead you. You can’t feel where you need to go. Close your eyes.” “What?” “Close your eyes. Communication between partners is through subtle movements. I’m waiting.” She sighed hard but closed her eyes. Suddenly all the periphery details now took center stage. The feel of his fingers on her back, his thumb aligned under her arm. The roughness of his palm against hers. The manly smell of him. “Maintain resistance.” No problem there. “Your arms are like spaghetti, Meri.” “Meridith.” She stiffened her arms. Her mouth felt as dry as sand. She didn’t like that he could see her and she couldn’t see him. “Better. Let’s go through the box step again with your eyes closed. Feel me guiding you with my arms.” He counted them off, and they started around the box slowly. Her feet knew what to do by now, and he was right. She could feel him guiding her if she kept her arms rigid. They went around and around the square.

Through experiencing such losses, women in the second half also come to realize how time is finite for us all. Such awareness of the "permanent impermanency" (as Francoise Simon puts it) brings not dread, but an enhanced sense of enjoyment, preciousness, and motivation to concentrate on what is important.

don’t know, ultimately you’re not going to do well. The most important thing is to concentrate on a particular area that you know better than other people. That’s what gives you an advantage to succeed in investing.

by searching for an outstanding feature, you’re accomplishing the second important step—you’re forcing yourself to look at, be interested in, concentrate on, that face! What you select could be anything: hair or hairline; forehead (narrow, wide, or high); eyebrows (straight, arched, bushy); eyes (narrow, wide-spaced, close-set); nose (large, small, pug, ski); nostrils (flaring, pinched); high cheekbones; cheeks (full or sunken); lips (straight, arched, full, thin); chin (cleft, receding, jutting); lines, pimples, warts, dimples—anything.

by searching for an outstanding feature, you’re accomplishing the second important step—you’re forcing yourself to look at, be interested in, concentrate on, that face! What you select could be anything: hair or hairline; forehead (narrow, wide, or high); eyebrows (straight, arched, bushy); eyes (narrow, wide-spaced, close-set); nose (large, small, pug, ski); nostrils (flaring, pinched); high cheekbones; cheeks (full or sunken); lips (straight, arched, full, thin); chin (cleft, receding, jutting); lines, pimples, warts, dimples—anything. First impressions are usually lasting impressions, and what is outstanding on someone’s face now will, most likely, seem outstanding when you see that face again. That’s important; but more important is the fact that you’ve really looked at that face. You’re etching that face into your memory by just trying to apply the system.

By concentrating single-mindedly on your most important task, you can reduce the time required to complete it by 50 percent or more. It has been estimated that the tendency to start and stop a task—to pick it up, put it down, and come back to it—can increase the time necessary to complete the task by as much as 500 percent. Each time you return to the task, you have to familiarize yourself with where you were when you stopped and what you still have to do. You have to overcome inertia and get yourself going again. You have to develop momentum and get into a productive work rhythm.

In certain monasteries there is an intensive meditative training that shows us how to experience our world as vibrations. When attention to this level becomes highly developed and the mind concentrated, sound is experienced as a series of vibrations at the ear and then at the heart. Then sight and thought can be experienced as vibrations. You can even sense yourself about to think. It’s like a little burp that wants to come, a prethought vibration that signals that a thought is about to emerge from the unconscious or the mind. It would be interesting to study subjects who’ve learned how to deliberately synchronize their inner vibrations or in some way work with the vibratory aspect of consciousness. When we speak of compassion or love for one another, we tend to lump these states all together. But there are many forms of compassion—loving-kindness, joy, gratitude, forgiveness, and equanimity—and each has different depths and different trainings. I would like to see a study that differentiates them. What happens when you teach a joy meditation to people who are depressed, as opposed to when you teach them a meditation on friendliness or a mental practice of gratitude? We could take these different contemplative practices and see which are most effective in different circumstances. Father Keating spoke about silence. In the Buddhist tradition, one of my teachers described twenty-one levels of silence, including silence of darkness, luminous silence where the body or space becomes filled with light, and silence with and without content. Again, these may be associated with brain states and traits that we can investigate, differentiate, and learn from. Most importantly, they point to vast inner possibilities. Western psychology has been so focused on pathology and the healing of disease that we have neglected our human potential. I would love to see research that goes further, that investigates the extremes of mental well-being and, ultimately, the nature of consciousness itself. There is much to learn about consciousness from contemplative practice. In meditation we can turn and shift identity from the content of experience to consciousness itself. We can examine consciousness and learn how to release identity from consciousness, and come to a kind of freedom beyond any states.

The path of Jnāna-Yoga, which has been described as “a straight but steep course,”4 is outlined with elegant conciseness by Sadānanda in his Vedānta-Sāra, a fifteenth-century text. Sadānanda lists four principal means (sādhana) for attaining emancipation: 1. Discernment (viveka) between the permanent and the transient; that is, the constant practice of seeing the world for what it is—a finite and changeable realm that, even at its most enjoyable, must never be confused with the transcendental Bliss. 2. Renunciation (virāga) of the enjoyment of the fruit (phala) of one’s actions; this is the high ideal of Karma-Yoga, which asks students to engage in appropriate actions without expecting any personal reward. 3. The “six accomplishments” (shat-sampatti), which are detailed below. 4. The urge toward liberation (mumukshutva); that is, the cultivation of the spiritual impulse, or self-transcendence. The six accomplishments are: 1. Tranquillity (shama), or the art of remaining serene even in the face of adversity. 2. Sense-restraint (dama), or the curbing of one’s senses, which are habitually hankering after stimulation. 3. Cessation (uparati), or abstention from actions that are not relevant either to the maintenance of the body or to the pursuit of enlightenment. 4. Endurance (titikshā), which is specifically understood as the stoic ability to be unruffled by the play of opposites (dvandva) in Nature, such as heat and cold, pleasure and pain, or praise and censure. 5. Mental collectedness (samādhāna), or concentration, the discipline of single-mindedness in all situations but specifically during periods of formal education. 6. Faith (shraddhā), a deeply inspired, heartfelt acceptance of the sacred and transcendental Reality. Faith, which is fundamental to all forms of spirituality, must not be confused with mere belief, which operates only on the level of the mind. In some works a threefold path is expounded: Listening (shravana), or reception of the sacred teachings Considering (manana) the import of the teachings Contemplation (nididhyāsana) of the truth, which is the Self (ātman) Step by step, the practitioner peels away all the veils concealing the ultimate Truth, which is the singular Spirit. This realization brings peace, bliss, and inner freedom.

The Purānas, which are encyclopedic repositories of traditional wisdom, including everything from cosmology to philosophy to stories about kings and holy men. They contain many yogic legends and teachings. The following are especially important: the Bhāgavata-Purāna (also known as Shrīmad-Bhāgavata), Shiva-Purāna, and Devī-Bhāgavata-Purāna (a Tantric work). The so-called Yoga-Upanishads (some twenty texts), most of which were composed after 1000 C.E. and include three extensive works: the Darshana-Upanishad, Yoga-Shikhā-Upanishad and Tejo-Bindu-Upanishad. The texts of Hatha-Yoga, such as the Goraksha-Samhitā, Hatha-Yoga-Pradīpikā, Hatha-Ratna-Avalī, Gheranda-Samhitā, Shiva-Samhitā, Yoga-Yājnavalkya, Yoga-Bīja, Yoga-Shāstra of Dattātreya, Sat-Karma-Samgraha, and the Shiva-Svarodaya, which are all available in English. Vedāntic scriptures like the voluminous Yoga-Vāsishtha, which teaches Jnāna-Yoga, and its traditional abridgment, the Laghu-Yoga-Vāsishtha, both available in English renderings. The literature of the bhakti-mārga or devotional path, which is especially prominent among the Vaishnavas (worshipers of Vishnu) and Shaivas (worshipers of Shiva). There is a considerable literature on bhakti in both Sanskrit and Tamil, as well as various vernacular languages. In particular, I can recommend Nārada’s Bhakti-Sūtra, Shāndilya’s Bhakti-Sūtra, and the extensive Bhāgavata-Purāna, which is a detailed (mythological) account of the birth, life, and death of the God-man Krishna, with many wonderful and inspiring stories of yogins and ascetics. This beautiful work contains the Uddhāva-Gītā, Krishna’s final esoteric instruction to sage Uddhāva. Goddess worship from a Tantric viewpoint is the core of the Devī-Bhāgavata-Purāna, which should also be studied. In addition, sincere Yoga students should also read and ponder the great yogic texts associated with the different schools of Buddhism and Jainism. To encounter the world of Yoga through its literature will challenge the practitioner in many ways: The texts, even in translation and with notes, are often difficult to comprehend and demand serious concentration and perseverance. Yet we do not have to become scholars, but our study (svādhyāya) will show us what it takes to be a real yogin and what magnificent tools Yoga puts at our disposal. It will also further our self-understanding and strengthen our commitment to practice. In his Treasury of Good Advice (1.6), Sakya Pāndita, who was one of the great scholar-adepts of Vajrayāna Buddhism, wrote: Even if one were to die first thing tomorrow, today one must study. Although one may not become a sage in this life, knowledge is firmly accumulated for future lives, just as secured assets can be used later.

Persistence is a state of mind, therefore it can be cultivated. Like all states of mind, persistence is based upon definite causes, among them these:— a. Definiteness of purpose. Knowing what one wants is the first and, perhaps, the most important step toward the development of persistence. A strong motive forces one to surmount many difficulties. b. Desire. It is comparatively easy to acquire and to maintain persistence in pursuing the object of intense desire. c. Self-reliance. Belief in one’s ability to carry out a plan encourages one to follow the plan through with persistence. (Self-reliance can be developed through the principle described in the chapter on autosuggestion). d. Definiteness of plans. Organized plans, even though they may be weak and entirely impractical, encourage persistence. e. Accurate knowledge. Knowing that one’s plans are sound, based upon experience or observation, encourages persistence; “guessing” instead of “knowing” destroys persistence. f. Cooperation. Sympathy, understanding, and harmonious cooperation with others tend to develop persistence. g. Will-power. The habit of concentrating one’s thoughts upon the building of plans for the attainment of a definite purpose leads to persistence. h. Habit. Persistence is the direct result of habit. The mind absorbs and becomes a part of the daily experiences upon which it feeds. Fear, the worst of all enemies, can be effectively cured by forced repetition of acts of courage. Everyone who has seen active service in war knows this.

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 alternating 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.

Focus, Consistency, and Impact. 1. Focus is your ability to maintain your concentration and avoid distraction or procrastination while working on your tasks. 2. Consistency means developing the habit of working on your key tasks every day, week after week, month after month, and year after year. 3. Impact means identifying your key tasks (the ones that have the greatest impact on your long-term success) and working on them as often as possible. Productivity can then be defined as having consistent focus on your most impactful tasks. Now, let’s see what you can do specifically to stay focused on your most important task each day.

It is very important to wake up and see that we don’t need to borrow anymore. What is available in the here and now is already sufficient for us to be nourished, to be happy. And that is the miracle of mindfulness, concentration, and insight: realizing we can be happy with the conditions that

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

Never interrupt a happily engaged baby. Okay, there may be times when you must. But in general, when a baby or child is focused on something, he’s working. Interrupting him is disrespectful, implying that what he was doing isn’t important. It keeps him from solving that particular problem, at least for now, but more importantly it interferes with his concentration and “attention span” muscle building. This is how he learns to play by himself, which you’ll be very happy about when he’s three.

Be there truly. Be there with 100% of yourself, in every moment of your daily life. That is the essence of true Buddhist meditation. Mindfulness is the energy that helps us to be there 100%. It is the energy of your true presence. Mindfulness brings concentration. Concentration brings insight. Insight liberates you from your ignorance, your anger, your craving. When you are free from your afflictions, happiness becomes possible. Mindfulness and concentration and such sources of happiness. That's why a good practitioner knows how to create a moment of joy, a feeling of happiness, at any time. Handling the present moment with all your attention, all your intelligence, is already building a future. Silence is something that comes from your heart, not your outside. In Buddhism we cultivate aimlessness and in fact in Buddhist tradition the ideal person, an arhat or a bodhisattva, is a businessless person - someone with nowhere to go and nothing to do. People should learn how to just be there, doing nothing. Often it is our own knowledge that is the biggest obstacle to us touching suchness. That is why it's very important to learn how to release our own views. Knowledge is the obstacle to knowledge. If you are dogmatic in your way of thinking, it is very difficult to receive new insights, to conceive of new theories and understanding about the world. Real happiness cannot exist when we ar enot free. Burdened by so many ambitions, we are not able to be free. A human being is like a television set with millions of channels. If we turn the Buddha on, we are the Buddha. If we turn sorrow on, we are sorrow. If we turn a smile on, we really are the smile. We can't let just one channel dominate us. We have the seeds of everything in us. If we aren't doing something with joy, that moment is wasted. There's a natural tendency in us to seek pleasure and to avoid suffering. We have to instruct our mind that suffering can sometimes be very helpful. Thanks to suffering, we begin to understand. And because we understand, we can accept, we can love. According to the Buddha, the birth of a human being is not a beginning but a continuation and when we are born, all the different kinds of seeds - seeds of goodness, of cruelty, of awakening - are already inside us. Whether the goodness of cruelty in us is revealed depends on what seeds we cultivate, our actions and our way of life. Life is both dreadful and wonderful. To practice meditation is to be in touch with both aspects. Please do not think we must be solemn in order to meditate. In fact, to meditate well, we have to smile a lot. Do not be a prisoner of any doctrine or ideology, even Buddhist ones.

hypothesis that psychically sensitive individuals may somehow, through some as-yet-undiscovered “psychic retina,” be detecting large, rapid changes in entropy as bright beacons on the landscape ahead in time.24 May’s argument makes a certain amount of sense given the classical equivalence of time’s arrow with entropy. Things that are very rapidly dissipating heat, such as stars and nuclear reactors and houses on fire, or even just a living body making the ultimate transition to the state of disorder called death, could perhaps be seen as concentrated time. But steep entropy gradients also represent a category of information that is intrinsically interesting and meaningful to humans and toward which we are particularly vigilant, whatever the sensory channel through which we receive it. An attentional bias to entropy gradients has been shown for the conventional senses of sight and hearing, not just psi phenomena. Stimuli involving sudden, rapid motion, and especially fire and heat, as well as others’ deaths and illness, are signals that carry important information related to our survival, so we tend to notice and remember them.25 Thus, an alternative explanation for the link between psi accuracy and entropy is the perverse pleasure—that is, jouissance—aroused in people by signs of destruction. Some vigilant part of us needs be constantly scanning the environment for indications of threats to our life and health, which means we need on some level to find that search rewarding. If we were not rewarded, we would not keep our guard up. Entropic signals like smoke from an advancing fire, or screams or cries from a nearby victim of violence or illness, or the grief of a neighbor for their family member are all signifiers, part of what could be called the “natural language of peril.” We find it “enjoyable,” albeit in an ambivalent or repellent way, to engage with such signifiers because, again, their meaning, their signified, is our own survival. The heightened accuracy toward entropic targets that May observed could reflect a heightened fascination with fire, heat, and chaotic situations more generally, an attentional bias to survival-relevant stimuli. Our particular psychic fascination with fire may also reflect its central role as perhaps the most decisive technology in our evolutionary development as well as the most dangerous, always able to turn on its user in an unlucky instant.26 The same primitive threat-vigilance orientation accounts for the unique allure of artworks depicting destruction or the evidence of past destruction. In the 18th century, the sublime entered the vocabulary of art critics and philosophers like Edmund Burke and Immanuel Kant to describe the aesthetic appeal of ruins, impenetrable wilderness, thunderstorms and storms at sea, and other visual signals of potential or past peril, including the slow entropy of erosion and decay. Another definition of the sublime would be the semiotic of entropy.

That is why it is important to “talk yourself down,” to mentally go over the checklist of what to do on your arrival at the scene. A deliberate and conscious effort is necessary. Even though you may feel as if you are moving in slow motion, you will be acting and speaking very, very rapidly. Taking a few moments to pinpoint the location to which you are responding on a map before you start out will remove some degree of anxiety and concern. This will allow more total concentration on the incident of the moment.

A Protein Is Not a Protein Companies are touting protein as a cure-all and for weight loss/muscle gain. They’re selling protein shakes, protein cookies, protein snack bars, even protein coffee. It’s true that protein is neither carbohydrate nor sugar nor fat, and you need it to maintain normal growth. However, your kidneys have a limited capacity to excrete the metabolic by-products of protein metabolism, and overexcretion can cause kidney damage. Therefore, protein quality is as important as protein quantity. For example, eggs and beans both contain protein, but are very different in quality. Dietary protein is made up of twenty separate amino acids strung together in different combinations and amounts. One of those amino acids, tryptophan, is rarer and therefore more important than others, because it’s the precursor of serotonin, an important brain neurotransmitter (see Chapter 19). Eggs, poultry, and fish are the best sources of this amino acid, while beans have very little. On the other hand, additional protein is needed if you’re building muscle, especially branched-chain amino acids (BCAAs; leucine, isoleucine, valine), which are 20 percent of muscle (see Chapter 18). BCAAs are in high concentration in corn products, and are what’s in those tubs of protein powder at the health food store. If you’re a bodybuilder, you need them; if you’re not a gym rat and consume excess BCAAs, your liver will take the amino groups off and turn them into organic acids, which will either be diverted into liver fat (through DNL) or into excess glucose, either of which can generate hyperinsulinemia and drive chronic disease. The goal is to get more tryptophan and less BCAAs in the protein you consume.

such figures as Bill Clinton, Al Gore, Joe Lieberman, and Terry McAuliffe, has long been pushing the party to forget blue-collar voters and concentrate instead on recruiting affluent, white-collar professionals who are liberal on social issues. The larger interests that the DLC wants desperately to court are corporations, capable of generating campaign contributions far outweighing anything raised by organized labor. The way to collect the votes and—more important—the money of these coveted constituencies, “New Democrats” think, is to stand rock-solid on, say, the pro-choice position while making endless concessions on economic issues, on welfare, NAFTA, Social Security, labor law, privatization, deregulation, and the rest of it. Such Democrats explicitly rule out what they deride as “class warfare” and take great pains to emphasize their friendliness to business interests. Like the conservatives, they take economic issues off the table. As for the working-class voters who were until recently the party’s very backbone, the DLC figures they will have nowhere else to go; Democrats will always be marginally better on economic issues than Republicans. Besides, what politician in this success-worshiping country really wants to be the voice of poor people? Where’s the soft money in that?

Retire from the world each day to some private spot, even if it be only the bedroom (for a while I retreated to the furnace room for want of a better place). Stay in the secret place till the surrounding noises begin to fade out of your heart and a sense of God's presence envelops you. Deliberately tune out the unpleasant sounds and come out of your closet determined not to hear them. Listen for the inward Voice till you learn to recognize it. Stop trying to compete with others. Give yourself to God and then be what and who you are without regard to what others think. Reduce your interests to a few. Don't try to know what will be of no service to you. Avoid the digest type of mind—short bits of unrelated facts, cute stories and bright sayings. Learn to pray inwardly every moment. After a while you can do this even while you work. Practice candor, childlike honesty, humility. Pray for a single eye. Read less, but read more of what is important to your inner life. Never let your mind remain scattered for very long. Call home your roving thoughts. Gaze on Christ with the eyes of your soul. Practice spiritual concentration.

This is important because so often the path to establishing the confidence and engagement of a young person is through growing their strengths rather than concentrating on what is wrong with them.

Will your current problems really matter five years down the road? That’s a good question to ask when you’re bothered by a traffic jam or an argument. Don’t allow minor setbacks or concerns to get in the way of concentrating on what’s important. ~ THE AUTHOR

When you’re experiencing brain fog, it’s a struggle to remember words, names, stories, and appointments. You may have a hard time maintaining a train of thought amid distractions, and you probably spend a lot of time looking for things—your phone, your keys, your purse. Concentration becomes an Olympian feat, and switching between tasks feels like an acrobatic act. Here are some examples of brain fog: • Forgetting why you entered a room • Missing important appointments • Misplacing items • Taking longer than usual to complete a task (that used to be easy!) • Losing track of the task altogether • Stopping in the middle of a sentence and saying, “Wait… what was I saying?” • Not being able to recall words that you have known all along

1.Don’t sell yourself short. Conquer the crime of self-deprecation. Concentrate on your assets. You’re better than you think you are. 2. Use the big thinker’s vocabulary. Use big, bright, cheerful words. Use words that promise victory, hope, happiness, pleasure; avoid words that create unpleasant images of failure, defeat, grief. 3. Stretch your vision. See what can be, not just what is. Practice adding value to things, to people, and to yourself. 4. Get the big view of your job. Think, really think your present job is important. That next promotion depends mostly on how you think toward your present job. 5. Think above trivial things. Focus your attention on big objectives. Before getting involved in a petty matter, ask yourself, “Is it really important?

Annie's thing was to concentrate on the living. To honor every day & every person in some interesting way, because that's what you had, just that one moment. ... It 's important to honor a life, the way it was lived, the potential it had to grow & change. ... Saluting someone after they die can be done in a way that allows us to grieve & to celebrate.

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The most effective people concentrate on their “areas of excellence,” that is, on the things they do best and on those high-impact activities that will advance their life-work. In being so consumed by the important things, they find it easy to say no to the less-than-worthy distractions that clamor for their attention. Michael Jordan, the best basketball player in the game’s history, did not negotiate his contracts, design his uniforms and prepare his travel schedules. He focused his time and energies on what he did best: playing basketball, and delegated everything else to his handlers. Jazz great Louis Armstrong did not spend his time selling tickets to his shows and setting up chairs for the audience. He concentrated on his point of brilliance: playing the trumpet. Learning to say no to the non-essentials will give you more time to devote to the things that have the power to truly improve the way you live and help you leave the legacy you know in your heart you are destined to leave.

Well, no,” I told him. “But all the referendums freak me out. I used to try to understand them, then one year I voted for one and found out after that I voted the wrong way because they made the language purposefully confusing so you thought you were voting for one thing and you weren’t. I went back and read and reread it and there was no way I knew what I was voting for. That’s dirty business, so I decided that I should vote only on things I totally understood instead of making another mistake like that because, well, you know, these things affect people’s lives and you shouldn’t screw up something that important. As none of the referendums make a lick of sense to me, I concentrate on the candidates and hope they’ll take care of the referendums.

Set the table: Decide exactly what you want. Clarity is essential. Write out your goals and objectives before you begin. Plan every day in advance: Think on paper. Every minute you spend in planning can save you five or ten minutes in execution. Apply the 80/20 Rule to everything: Twenty percent of your activities will account for 80 percent of your results. Always concentrate your efforts on that top 20 percent. Consider the consequences: Your most important tasks and priorities are those that can have the most serious consequences, positive or negative, on your life or work. Focus on these above all else. Practice creative procrastination: Since you can't do everything, you must learn to deliberately put off those tasks that are of low value so that you have enough time to do the few things that really count. Use the ABCDE Method continually: Before you begin work on a list of tasks, take a few moments to organize them by value and priority so you can be sure of working on your most important activities. Focus on key result areas: Identify and determine those results that you absolutely, positively have to get to do your job well, and work on them all day long. The Law of Three: Identify the three things you do in your work that account for 90 percent of your contribution, and focus on getting them done before anything else. You will then have more time for your family and personal life. Prepare thoroughly before you begin: Have everything you need at hand before you start. Assemble all the papers, information, tools, work materials, and numbers you might require so that you can get started and keep going. Take it one oil barrel at a time: You can accomplish the biggest and most complicated job if you just complete it one step at a time. Upgrade your key skills: The more knowledgeable and skilled you become at your key tasks, the faster you start them and the sooner you get them done. Leverage your special talents: Determine exactly what it is that you are very good at doing, or could be very good at, and throw your whole heart into doing those specific things very, very well. Identify your key constraints: Determine the bottlenecks or choke points, internal or external, that set the speed at which you achieve your most important goals, and focus on alleviating them. Put the pressure on yourself: Imagine that you have to leave town for a month, and work as if you had to get all your major tasks completed before you left. Maximize your personal power: Identify your periods of highest mental and physical energy each day, and structure your most important and demanding tasks around these times. Get lots of rest so you can perform at your best. Motivate yourself into action: Be your own cheerleader. Look for the good in every situation. Focus on the solution rather than the problem. Always be optimistic and constructive. Get out of the technological time sinks: Use technology to improve the quality of your communications, but do not allow yourself to become a slave to it. Learn to occasionally turn things off and leave them off. Slice and dice the task: Break large, complex tasks down into bite-sized pieces, and then do just one small part of the task to get started. Create large chunks of time: Organize your days around large blocks of time where you can concentrate for extended periods on your most important tasks. Develop a sense of urgency: Make a habit of moving fast on your key tasks. Become known as a person who does things quickly and well. Single handle every task: Set clear priorities, start immediately on your most important task, and then work without stopping until the job is 100 percent complete. This is the real key to high performance and maximum personal productivity.

The need to revive civic education in our modern democracies is of the utmost importance to our future ability to preserve our democratic institutions and civil society. It is critical to preserving the equality of fundamental rights of all people. It is critical to developing the capacity for effective action to address the many complex social, political, economic, and environmental challenges arrayed before us. It is critical if we are going to successfully navigate the Fourth Industrial Revolution and ensure it truly results in positive disruptions that work in the interests of the people by democratizing social, financial, and political edifices -- rather than simply intensifying the concentration of wealth, power, and influence.

I want them to come get us right now.” The little girl drew her mouth down in a pout. “I’m all dirty and hungry. I’m cold too.” “Poor little princess,” her brother mocked. “I’ve got something you can eat.” Kobie’s smile brightened before he dashed across the small clearing to retrieve his backpack. “Just how long are we going to be stuck here?” Wade demanded. He took a step toward the others who were gathered around the fire, then coughed as a wave of thick smoke hit him. “I have important business in Chicago.” “Oh yeah, real important,” Bryan sneered. “You’re just afraid your girlfriend might find someone else before you get back.” “Bryan!” Chelsea spoke in a warning voice. Wade took a step toward his son, his fists clenched and fury showing on his face. Web shifted his weight, prepared to intercede should Wade attempt to strike his son. “Look! M&Ms!” Kobie stepped between the combatants, waving a large package of the candy-coated chocolate pieces over his head, oblivious to the confrontation between Bryan and Wade. He hurried to Rachel’s side. “My grandma gave them to me, but you can have some.” “Perhaps you can share with everyone,” Shalise said. “I think we’re all hungry.” “And thirsty,” Emily added. “Don’t you think it’s ironic that we spent all that time and effort escaping water, and now we don’t have any to drink?” “Actually we do.” It was Cassie’s turn to retrieve her backpack. From its depths she produced a plastic bottle of water and three granola bars, which she quartered and passed around. The tiny squares of breakfast bars and a handful of candy were soon washed down with a squirt of water from the plastic bottle. Web listened for more planes as he munched on his share of the meager rations. Occasionally he caught the drone of the small plane that had flown over earlier, but it seemed to be concentrating its attention on the other side of the main canyon. He wished he could communicate with the sheriff or the pilot of that plane, but his radio and supplies had been left behind in his cruiser. He wouldn’t even have been able to light a fire last night if Bryan hadn’t slipped him a cigarette lighter when his mother wasn’t looking. Gage walked up beside him.“How bad is the slide?” the younger man asked. Web knew he was referring to the slide blocking the trail out of the canyon. “There’s no way we can cross it.” “And there’s no way a chopper can set down here.” Gage answered back, gesturing at the small clearing where they sat dwarfed by towering pines. “By now the water will have receded a great deal, but it will be days before we’ll be able to walk out.” Gage hadn’t heard Cassie approach, but he nodded his head at her words, acknowledging that her judgment was correct. “That means we’ve got to find a spot where the rescuers can reach us.” Gage stared thoughtfully at the steep mountain towering above them. “There is a place . . .” Gage paused and Web turned to him, anxious to hear what he might suggest that could possibly lead them out of this nightmare. CHAPTER 5 Shalise sat beside Chelsea Timmerman on one of the logs near the fire pit. They changed position each time a fickle breeze shifted the plume

Beatrice held up a finger. “All sorcerous magic requires intent behind it. If Mrs M wrote this onto herself, it would have no effect, even if she knew the Fae components. These symbols are the language of human will. Without that will behind it, it is just writing. When you study sorcery, you must also be a student of concentration, of the focusing of intent. They are just as important.” “I’ll make sure I understand it all completely, then after I write it on myself, I’ll get it tattooed.” Beatrice looked appalled. “That would be very unwise. I would never advocate any sort of permanent warding on the body.” “Okay. But what if this smudges? Or I get wet and my clothes rub it off?” “I will show you how to make a robust form of ink for warding. But it will only last as long as it should.” “What’s that supposed to mean?” “Don’t you see? The Charm to express you in this formula would be worked on a particular day, and who knows how you will change over the next week, the next month, the next year? The only way for this ward to be truly permanent would be for you to refresh it, often. We never stay the same, physically, spiritually, and emotionally. Trying to hold yourself to who you are now for the sake of maintaining this protection would be unwise.

Son of a bitch. Blake probably knew something like this would happen. He set me up. He did it on purpose. “I don’t have to negotiate in good faith,” I tell his father. “You brought money into this in the first place. That was a dick move. Why should I play fair?” “You’ve admitted that you’d sell him out,” he snaps. “That at some point, money is more important than he is.” “You’ve admitted the same thing. If I’m a faithless whore because I’ll take a check to break up with Blake, you’re the asshole who values his company and lifestyle more than your son.” “That’s not just my company. That’s my life. It’s his life. It’s—” “Oh, and you think it’s just money for me?” I glare at him. “You think that you’d give me fifty thousand dollars and I’d spend it all on shoes and diamond-studded cat collars? Fifty thousand dollars would pay for the rest of my college tuition. It would buy my dad a lawyer so that the next time his knee acted up, he could finally get disability instead of scrambling to find some job he can manage. It would make it so I didn’t have to work for the next year and could concentrate on my schoolwork. That’s a really ugly double standard, Mr. Reynolds. When money exists to make your life more pleasant, it’s not just money. But when it’s my family and my dreams at stake, it’s just pieces of green paper.” Blake smiles softly. His father reaches across the table and flicks Blake’s forehead. “Stop grinning.” “No way.” Blake is smiling harder. “She’s kicking your ass. This is the best day ever.” His father grunts. “The day I first went to lunch with Blake, I had less than twenty dollars in my possession. Total,” I tell his father. “I would completely sell Blake out for fifty thousand dollars. Some days I’d do it for ten. Dollars. Not thousands. None of this makes me a gold digger. It just means that I’m poor. When times get desperate, I’ll pawn anything of value to survive. I might cry when I do it, but I’m going to be realistic about it. So take your stupid does-she-love-Blake test and shove it.” Mr. Reynolds looks at me. He looks at Blake. And then, very slowly, he holds out his hands, palms up. “Well. Fuck me twice on Sundays,” he says. From the expression on his face, I take it that this is intended to be a good thing. “First time I talked to her,” Blake says with a nod that could only be described as prideful. “Before I asked her out. I knew I had to introduce her to you.” “Shit,” Mr. Reynolds says. He holds up a fist, and Blake fist bumps him in return. Now they’re both being dicks. “Smile,” Blake’s dad says to me. “You pass the test.” “Oh, thank goodness.” I put on a brilliant smile. “Do you really mean it? Do you mean that you, the one, the only, the incomparable Adam Reynolds, has deigned to recognize me as a human being? My life is changed forever.” Mr. Reynolds’s expression goes completely blank. “Why is she being sarcastic, Blake?” “Why is he talking to you like I’m not here, Blake?” Mr. Reynolds turns to me. “Fine. Why are you being sarcastic?” “You don’t get to test me,” I tell him. “You’re not my teacher. You don’t get to act like you’re the only one with a choice, and I have to be grateful if you accept me. I don’t have any illusions about me and Blake. Fitting our lives together is like trying to finish a thousand-piece puzzle with Lego bricks. But you know what? Bullshit like this is what’s going to break us up. You had a test, too. You could have treated me like a human being. You failed.” Blake reaches out and twines his fingers with mine.

Structural analysis leads to some surprising conclusions concerning “normal” people, which are nevertheless in accord with competent clinical judgment. In structural terms, a “happy” person is one in whom important aspects of the Parent, the Adult, and the Child are all syntonic with each other….The following anecdote illustrates the structure of the “happy” personality carried to its logical end: A young man came home one day and announced to his mother: “I’m so happy! I’ve just been promoted!” His mother congratulated him, and as she got out the bottle of wine she had been saving for such an occasion, she asked him what his new appointment was. ‘This morning,” said the young man, “I was only a guard at the concentration camp, but tonight I’m the new commandant!” “Very good, my son,” said his mother, “see how well I’ve brought you up!” In this case, Parent, Adult, and Child were all interested in and gratified by his career, so that he met the requirements for “happiness.” He fulfilled his mother’s ambitions for him with patriotic rationality while obtaining gratification of his archaic sadism. In this light, it is not so surprising that in real life many of these people were able to enjoy good music and literature in their leisure hours. This distasteful example raises some serious questions about certain naive attitudes concerning the relationship between happiness, virtue, and usefulness, including the Greek aspect of “good workmanship.” It is also an effective illustration for people who want to know “how to raise children” but cannot specify clearly what they want to raise them to be. It is not enough to want to raise them to be “happy.

One former prisoner, Reza Baraheni, reported to AI the following: Not every prisoner goes through the same process, but generally, this is what happens to a prisoner of the first importance. First, he is beaten by several torturers at once, with sticks and clubs. If he doesn’t confess, he is hanged upside down and beaten; if this doesn’t work, he is raped; and if he still shows signs of resistance, he is given electric shock which turns him into a howling dog; and if he is still obstinate, his nails and sometimes all his teeth are pulled out; and in certain cases, a hot iron rod is put into one side of the face to force its way to the other side, burning his entire mouth and tongue. A young man was killed this way….24 And the United States, while trying to claim at times that it was unaware of the depths of depravity of the SAVAK, was quite aware in real time what it was up to. As one example, a State Department cable from December 5, 1978, matter-of-factly details the complaints of the bazaaris about the SAVAK: BAZAARIS EXPRESSED GENERAL COMPLAINTS AGAINST THE SHAH SIMILAR TO THOSE HEARD ELSEWHERE, I.E., CORRUPTION OF HIGH-LEVEL OFFICIALS, MURDER AND TORTURE OF OPPOSITIONISTS, OVER-CONCENTRATION OF POWER AND POOR ECONOMIC DECISIONMAKING. HOWEVER, BAZAARIS CONCENTRATED THEIR IRE ON SAVAK AND ITS FORMER CHIEF NEMATOLLAH NASSIRI. SAVAK UNDER NASSIRI, THEY SAID, HAS KILLED AND TORUTURED (sic.) THOUSANDS OF PEOPLE. DURING THE IMPRISONMENT OF THE AYATOLLAH TALEGHANI, SAVAK JAILORS HAD RAPED THE WOMEN IN HIM [His] HOME AND FORCED TALEGHANI TO DRINK HIS JAILORS’ URINE.25

ONE: Darkness and Solitude. The laboring woman needs a dark or dimly lit room. Bright lights disturb concentration and she needs 100 percent concentration on relaxation to work properly with labor. Solitude while the two of you are working together is also important. This means no mothers or mothers-in-law. If children are to be present at birth, this is not the time to have them in the room, except for short visits so they can see that Mommy is doing fine. Solitude also means no pregnant neighbor from across the street, despite the temptation to show off a bit. It is very distracting for most women to have observers in the first stage of labor. The laboring woman finds herself wondering what everyone thinks about how she is doing. The coach, in turn, spends less time thinking about the laboring woman and more time on what the observers think of his coaching. A laboring woman is not performing. She should simply work for herself and her baby. Keeping the room (even a hospital room) dark and keeping observers to a minimum is the coach’s responsibility. Whether they are in-laws or hospital personnel, this requires tact, but it should not be left to the laboring woman to deal with. As her work gets serious, she will have other things to think about.