Daily Consistently Quotes

It did not really matter what we expected from life, but rather what life expected from us. We needed to stop asking about the meaning of life, and instead to think of ourselves as those who were being questioned by life—daily and hourly. Our answer must consist, not in talk and meditation, but in right action and in right conduct. Life ultimately means taking the responsibility to find the right answer to its problems and to fulfill the tasks which it constantly sets for each individual.

[M]ost of our daily news is inert, consisting of information that gives us something to talk about but cannot lead to any meaningful action. (68).

I said to myself that maturity consisted in accepting the turn that existence had taken without getting too upset, following a path between daily practices and theoretical achievements, learning to see oneself, know oneself, in expectation of great changes.

Tom said to himself that it was not such a hollow world, after all. He had discovered a great law of human action, without knowing it -- namely, that in order to make a man or a boy covet a thing, it is only necessary to make the thing difficult to attain. If he had been a great and wise philosopher, like the writer of this book, he would now have comprehended that Work consists of whatever a body is obliged to do, and that Play consists of whatever a body is not obliged to do. And this would help him to understand why constructing artificial flowers or performing on a tread-mill is work, while rolling ten-pins or climbing Mont Blanc is only amusement. There are wealthy gentlemen in England who drive four-horse passenger-coaches twenty or thirty miles on a daily line, in the summer, because the privilege costs them considerable money; but if they were offered wages for the service, that would turn it into work and then they would resign.

Our language has wisely sensed these two sides of man’s being alone. It has created the word “loneliness” to express the pain of being alone. And it has created the word “solitude” to express the glory of being alone. Although, in daily life, we do not always distinguish these words, we should do so consistently and thus deepen our understanding of our human predicament.

If your meals consistently revolve around corpse multiple times daily, you might become one sooner than you planned.

I will simply express my strong belief, that that point of self-education which consists in teaching the mind to resist its desires and inclinations, until they are proved to be right, is the most important of all, not only in things of natural philosophy, but in every department of daily life.

What men call adventures usually consist of the stoical endurance of appalling daily misery.

Just as Christians should not be constantly feeling the pulse of their spiritual life, so too the Christian community has not been given to us by God for us to be continually taking its temperature. The more thankfully we daily receive what is given to us, the more assuredly and consistently will community increase and grow from day to day as God pleases

We had to learn ourselves and, furthermore, we had to teach the despairing men, that it did not really matter what we expected from life, but rather what life expected from us. We need to stop asking about the meaning of life, and instead to think of ourselves as those who were being questioned by life—hourly and daily. Our answer must consist not in talk and meditation, but in right action and in right conduct. Life ultimately means taking the responsibility to find the right answers to its problems and to fulfill the task which it constantly sets for each individual.

he would now have comprehended that work consists of whatever a body is obliged to do, and that play consists of whaterver a body is not obliged to do. And this would help him to understand why construcing artificial flowers or performing on a tread-mill, is work, whilst rolling nine-pins or climbing Mont Blanc is only amusement. There are wealthy gentlemen in England who drive four-horse passenger-coaches twenty or thirty miles on a daily line, in the summer, because the privilege costs them considerable money; but if they were offered wages for the service that would turn it into work, then they would resign.

Happiness consists of living in the dailiness of life and not knowing how happy you are. True happiness comes of not knowing you're happy.

What was really needed was a fundamental change in our attitude toward life. We had to learn ourselves and, furthermore, we had to teach the despairing men, that it did not really matter what we expected from life, but rather what life expected from us. We needed to stop asking about the meaning of life, and instead to think of ourselves as those who were being questioned by life--daily and hourly. Our answer must consist, not in talk and meditation, but in right action and in right conduct. Life ultimately means taking the responsibility to find the right answer to its problems and to fulfill the tasks which it constantly sets for each individual. These tasks, and therefore the meaning of life, differ from man to man, and from moment to moment. Thus it is impossible to define the meaning of life in a general way. Questions about the meaning of life can never be answered by sweeping statements. “Life” does not mean something vague, but something very real and concrete, just as life’s tasks are also very real and concrete. They form man’s destiny, which is different and unique for each individual. No man and no destiny can be compared with any other man or any other destiny. No situation repeats itself, and each situation calls for a different response. Sometimes the situation in which a man finds himself may require him to shape his own fate by action. At other times it is more advantageous for him to make use of an opportunity for contemplation and to realize assets in this way. Sometimes man may be required simple to accept fate, to bear his cross. Every situation is distinguished by its uniqueness, and there is always only one right answer to the problem posed by the situation at hand. When a man finds that it is his destiny to suffer, he will have to accept his suffering as his task; his single and unique task. He will have to acknowledge the fact that even in suffering he is unique and alone in the universe. No one can relieve him of his suffering or suffer in his place. His unique opportunity lies in the way in which he bears his burden.

What you repeatedly do carries the clay to mold you into who you eventually become. Don’t despise any tiny minute of the day; each counts so much!

Ritual, art, poesy, drama, music, dance, philosophy, science, myth, religion are all as essential to man as his daily bread: man's true life consists not alone in the work activities that directly sustain him, but in the symbolic activities which give significance both to the processes of work and their ultimate products and consummations.

Lady Harborough... was on the platform, making a short speech in which she described the valuable work her hospital fund was doing. It seemed to consist largely of rescuing unmarried mothers from poverty and subjecting them to slavery instead, with the additional disadvantage of being preached at daily by evangelical clergymen.

it’s true that frequency doesn’t have to be a daily frequency; what’s most important is consistency. The more widely spaced your work times, however, the less you reap all of these benefits.

In daily life, you are in the habit of running because you think happiness is impossible in the present. This is a habit that was handed down to you by your ancestors, by your parents. Happiness does not seem possible to you in the here and now, so you look for it in the distant future. The practice consists of stopping that habit of running.

Most contemporary novels are not really "written." They obtain what reality they have largely from an accurate rendering of the noises that human beings currently make in their daily simple needs of communication; and what part of a novel is not composed of these noises consists of a prose which is no more alive than that of a competent newspaper writer or government official. A prose that is altogether alive demands something of the reader that the ordinary novel-reader is not prepared to give.

Racism is both overt and covert. It takes two, closely related forms: individual whites acting against individual blacks, and acts by the total white community against the black community. We call these individual racism and institutional racism. The first consists of overt acts by individuals, which cause death, injury or the violent destruction of property. This type can be recorded by television cameras; it can frequently be observed in the process of commission. The second type is less overt, far more subtle, less identifiable in terms of specific individuals committing the acts. But it is no less destructive of human life. The second type originates in the operation of established and respected forces in the society, and thus receives far less public condemnation than the first type. When white terrorists bomb a black church and kill five black children, that is an act of individual racism, widely deplored by most segments of the society. But when in that same city - Birmingham, Alabama - five hundred black babies die each year because of the lack of proper food, shelter and medical facilities, and thousands more are destroyed and maimed physically, emotionally and intellectually because of conditions of poverty and discrimination in the black community, that is a function of institutional racism. When a black family moves into a home in a white neighborhood and is stoned, burned or routed out, they are victims of an overt act of individual racism which many people will condemn - at least in words. But it is institutional racism that keeps black people locked in dilapidated slum tenements, subject to the daily prey of exploitative slumlords, merchants, loan sharks and discriminatory real estate agents. The society either pretends it does not know of this latter situation, or is in fact incapable of doing anything meaningful about it.

Success consists of a series of little daily victories.” —Laddie F. Hutar

Your consistency must outlast the world's ignorance of who you truly are.

Success consists of a series of little daily victories.

If you don’t plant the mental and physiological seeds of the results you want, weeds will grow automatically. If we don’t consciously direct our own minds and states, our environment may produce undesirable haphazard states. The results can be disastrous. Thus it’s critical that—on a daily basis—we stand guard at the door of our mind, that we know how we are consistently representing things to ourselves. We must daily weed our garden.

If you do a little bit each day, you can get a lot done over the course of months and years (see above). Also, it’s true that frequency doesn’t have to be a daily frequency; what’s most important is consistency.

Healing is a daily event. You can’t “go somewhere” to be healed; you must go inward to be healed. This means a daily commitment to doing the work. You are responsible for your healing and will be an active participant in that process. Your level of activity is directly connected to your level of healing. Small and consistent choices are the path to deep transformation.

In one way, at least, our lives really are like movies. The main cast consists of your family and friends. The supporting cast is made up of neighbors, co-workers, teachers, and daily acquaintances. There are also bit players: the supermarket checkout girl with the pretty smile, the friendly bartender at the local watering hole, the guys you work out with at the gym three days a week. And there are thousands of extras --those people who flow through every life like water through a sieve, seen once and never again. The teenager browsing a graphic novel at Barnes & Noble, the one you had to slip past (murmuring "Excuse me") in order to get to the magazines. The woman in the next lane at a stoplight, taking a moment to freshen her lipstick. The mother wiping ice cream off her toddler's face in a roadside restaurant where you stopped for a quick bite. The vendor who sold you a bag of peanuts at a baseball game. But sometimes a person who fits none of these categories comes into your life. This is the joker who pops out of the deck at odd intervals over the years, often during a moment of crisis. In the movies this sort of character is known as the fifth business, or the chase agent. When he turns up in a film, you know he's there because the screenwriter put him there. But who is screenwriting our lives? Fate or coincidence? I want to believe it's the latter. I want that with all my heart and soul.

Most peasants did not miss the school. "What's the point?" they would say. "You pay fees and read for years, and in the end you are still a peasant, earning your food with your sweat. You don't get a grain of rice more for being able to read books. Why waste time and money? Might as well start earning your work points right away." The virtual absence of any chance of a better future and the near total immobility for anyone born a peasant took the incentive out of the pursuit of knowledge. Children of school age would stay at home to help their families with their work or look after younger brothers and sisters. They would be out in the fields when they were barely in their teens. As for girls, the peasants considered it a complete waste of time for them to go to school. "They get married and belong to other people. It's like pouring water on the ground." The Cultural Revolution was trumpeted as having brought education to the peasants through 'evening classes." One day my production team announced it was starting evening classes and asked Nana and me to be the teachers. I was delighted. However, as soon as the first 'class' began, I realized that this was no education. The classes invariably started with Nana and me being asked by the production team leader to read out articles by Mao or other items from the People's Daily. Then he would make an hour-long speech consisting of all the latest political jargon strung together in undigested and largely unintelligible hunks. Now and then he would give special orders, all solemnly delivered in the name of Mao.

We all have the muscle of creativity in our minds, but for it to consistently give great results it needs daily exercise.

It's your duty to build your brand daily not in a day

Your inability to do what you are noted for doing is a critical step to wading off your past glories of excellence!

Consistency really is the DNA of mastery. And small, daily, seemingly insignificant improvements when done consistently over time yield staggering results.

But most of our daily news is inert, consisting of information that gives us something to talk about but cannot lead to any meaningful action.

People have been on earth in our present form for only about 100,000 years, and in so many ways we’re still ironing out our kinks. These turtles we’ve been traveling with, they outrank us in longevity, having earned three more zeros than we. They’ve got one hundred million years of success on their resume, and they’ve learned something about how to survive in the world. And this, I think, is part of it: they have settled upon peaceful career paths, with a stable rhythm. If humans could survive another one hundred million years, I expect we would no longer find ourselves riding bulls. It’s not so much that I think animals have rights; it’s more that I believe humans have hearts and minds- though I’ve yet to see consistent, convincing proof of either. Turtles may seem to lack sense, but they don’t do senseless things. They’re not terribly energetic, yet they do not waste energy… turtles cannot consider what might happen yet nothing turtles do threatens anyone’s future. Turtles don’t think about the next generation, but they risk and provide all they can to ensure that there will be one. Meanwhile, we profess to love our own offspring above all else, yet above all else it is they from whom we daily steal. We cannot learn to be more like turtles, but from turtles we could learn to be more human. That is the wisdom carried within one hundred million years of survival. What turtles could learn from us, I can’t quite imagine.

In over one hundred studies to date, researchers have found that people who have a daily gratitude practice consistently experience more positive emotions; they are more likely to accomplish personal goals (thus demonstrating resilience); they feel more alert, energetic, enthused, alive; they sleep better; they have lower blood pressure; and they live an average of seven to nine years longer.

Nature and birdwatching can offer a great deal of stability. In the life of someone living with daily mental health issues, these consistencies can act as an anchor to the present and provide grounding.

No one should be ashamed at changing his mind—that’s what the mind is for. “A foolish consistency is the hobgoblin of little minds,” Emerson said, “adored by little statesmen and philosophers and divines.

One of the study’s major findings was that in the successful relationships, positive attention outweighed negative on a daily basis by a factor of five to one. This positive attention wasn’t about dramatic actions like throwing over-the-top birthday parties or purchasing a dream home. It took the form of small gestures, such as: using a pleased tone of voice when receiving a phone call from the partner, as opposed to an exasperated tone or a rushed pace that implied the partner’s call was interrupting important tasks inquiring about dentist appointments or other details of the other person’s day putting down the remote control, newspaper, or telephone when the other partner walked through the door arriving home at the promised time—or at least calling if there was a delay These small moments turned out to be more predictive of a loving, trusting relationship than were the more innovative steps of romantic vacations and expensive presents. Possibly, that’s because small moments provide consistent tending and nurturing.

The Age Of Reason 1. ‘Well, it’s that same frankness you fuss about so much. You’re so absurdly scared of being your own dupe, my poor boy, that you would back out of the finest adventure in the world rather than risk telling yourself a lie.’ 2. “ I’m not so much interested in myself as all that’ he said simply. ‘I know’, said Marcelle. It isn’t an aim , it’s a means. It helps you to get rid of yourself; to contemplate and criticize yourself: that’s the attitude you prefer. When you look at yourself, you imagine you aren’t what you see, you imagine you are nothing. That is your ideal: you want to be nothing.’’ 3. ‘In vain he repeated the once inspiring phrase: ‘I must be free: I must be self-impelled, and able to say: ‘’I am because I will: I am my own beginning.’’ Empty, pompous words, the commonplaces of the intellectual.’ 4. ‘He had waited so long: his later years had been no more than a stand-to. Oppressed with countless daily cares, he had waited…But through all that, his sole care had been to hold himself in readiness. For an act. A free, considered act; that should pledge his whole life, and stand at the beginning of a new existence….He waited. And during all that time, gently, stealthily, the years had come, they had grasped him from behind….’ 5. ‘ ‘It was love. This time, it was love. And Mathiue thought:’ What have I done?’ Five minutes ago this love didn’t exist; there was between them a rare and precious feeling, without a name and not expressible in gestures.’ 6. ‘ The fact is, you are beyond my comprehension: you, so prompt with your indignation when you hear of an injustice, you keep this woman for years in a humiliating position, for the sole pleasure of telling yourself that you are respecting your principles. It wouldn’t be so bad if it were true, if you really did adapt your life to your ideas. But, I must tell you once more…you like that sort of life-placid, orderly, the typical life of an official.’ ‘’That freedom consisted in frankly confronting situations into which one had deliberately entered, and accepting all one’s responsibilities.’ ‘Well…perhaps I’m doing you an injustice. Perhaps you haven’t in fact reached the age of reason, it’s really a moral age…perhaps I’ve got there sooner than you have.’ 7. ‘ I have nothing to defend. I am not proud of my life and I’m penniless. My freedom? It’s a burden to me, for years past I have been free and to no purpose. I simply long to exchange it for a good sound of certainty….Besides, I agree with you that no one can be a man who has not discovered something for which he is prepared to die.’ 8. ‘‘I have led a toothless life’, he thought. ‘ A toothless life. I have never bitten into anything. I was waiting. I was reserving myself for later on-and I have just noticed that my teeth have gone. What’s to be done? Break the shell? That’s easily said. Besides, what would remain? A little viscous gum, oozing through the dust and leaving a glistering trail behind it.’ 9.’’ A life’, thought Mathieu, ‘is formed from the future just like the bodies are compounded from the void’. He bent his head: he thought of his own life. The future had made way into his heart, where everything was in process and suspense. The far-off days of childhood, the day when he has said:’I will be free’, the day when he had said: ’I will be famous’, appeared to him even now with their individual future, like a small, circled individual sky above them all, and the future was himself, himself just as he was at present, weary and a little over-ripe, they had claims upon him across the passage of time past, they maintained their insistencies, and he was often visited by attacks of devastating remorse, because his casual, cynical present was the original future of those past days.

What was really needed was a fundamental change in our attitude toward life. We had to learn ourselves and, furthermore, we had to teach the despairing men, that it did not really matter what we expected from life, but rather what life expected from us. We needed to stop asking about the meaning of life, and instead to think of ourselves as those who were being questioned by life—daily and hourly. Our answer must consist, not in talk and meditation, but in right action and in right conduct. Life ultimately means taking the responsibility to find the right answer to its problems and to fulfill the tasks which it constantly sets for each individual.

If true Christianity consists in carrying out in our daily lives the teachings of Christ, who will say that we are commanded to civilize with dynamite and proselyte with the sword? ... Imperialism finds no warrant in the Bible. The command 'Go ye into all the world and preach the gospel to every creature' has no Gatling gun attachment.

Things like taking a few dollars out of a paycheck, putting it into savings, and leaving it there. Or doing a few minutes of exercise every day—and not skipping it. Or reading ten pages of an inspiring, educational, life-changing book every day. Or taking a moment to tell someone how much you appreciate them, and doing that consistently, every day, for months and years. Little things that seem insignificant in the doing, yet when compounded over time yield very big results. You could call these “little virtues” or “success habits.” I call them simple daily disciplines. Simple productive actions, repeated consistently over time. That, in a nutshell, is the slight edge.

Essentially a compromise between Roman and common law, the Code Napoléon consisted of a reasoned and harmonious body of laws that were to be the same across all territories administered by France, for the first time since the Emperor Justinian. The rights and duties of the government and its citizens were codified in 2,281 articles covering 493 pages in prose so clear that Stendhal said he made it his daily reading.38 The new code helped cement national unity, not least because it was based on the principles of freedom of person and contract. It confirmed the end of ancient class privileges, and (with the exception of primary education) of ecclesiastical control over any aspect of French civil society.39 Above all, it offered stability after the chaos of the Revolution.

If you want knowledge, read daily. If you want understanding, study regularly. If you want wisdom, reason continually. If you want kindness, give constantly. If you want joy, laugh frequently. If you want faith, believe firmly. If you want peace, meditate consistently. If you want mercy, forgive unconditionally. If you want love, give charitably. If you want equality, object intelligently. If you want freedom, protest strongly. If you want justice, fight forcefully. If you want morals, live religiously. If you want strength, excersise vigorously. If you want power, plot brilliantly. If you want fame, shine resiliently. If you want riches, strive habitually. If you want success, work diligently. If you want fufilment, love abundantly. If you want God, pray purposefully. If you want life, grow spiritually.

..:Being real it’s not so much about what you are trying to say Nor whom you are trying to convince. Rather, Is more about how you behave in a consistent manner and a daily basis. It’s about your testimony, character, integrity, principles and values rather than your words:..

I said to myself that maturity consisted in accepting the turn that existence had taken without getting too upset, following a path between daily practices and theoretical achievements, learning to see oneself, know oneself, in expectation of great changes. Day by day I grew calmer.

It must be remembered that life consists not of a series of illustrious actions, or elegant enjoyments; the greater part of our time passes in compliance with necessities, in the performance of daily duties, in the removal of small inconveniences, in the procurement of petty pleasures.

There is nothing extreme about ethical veganism. What is extreme is eating decomposing flesh and animal secretions. What is extreme is that we regard some animals as members of our family while, at the same time, we stick forks into the corpses of other animals. What is extreme is thinking that it is morally acceptable to inflict suffering and death on other sentient creatures simply because we enjoy the taste of animal products or because we like the look of clothes made from animals. What is extreme is that we say that we recognize that “unnecessary” suffering and death cannot be morally justified and then we proceed to engage in exploitation on a daily basis that is completely unnecessary. What is extreme is pretending to embrace peace while we make violence, suffering, torture and death a daily part of our lives. What is extreme is that we excoriate people like Michael Vick, Mary Bale and Sarah Palin as villains while we continue to eat, use, and consume animal products. What is extreme is that we say that we care about animals and that we believe that they are members of the moral community, but we sponsor, support, encourage and promote “happy” meat/dairy labeling schemes. (see 1, 2, 3) What is extreme is not eating flesh but continuing to consume dairy when there is absolutely no rational distinction between meat and dairy (or other animal products). There is as much suffering and death in dairy, eggs, etc., as there is in meat. What is extreme is that we are consuming a diet that is causing disease and resulting in ecological disaster. What is extreme is that we encourage our children to love animals at the same time that we teach them those that they love can also be those whom they harm. We teach our children that love is consistent with commodification. That is truly extreme—and very sad. What is extreme is the fantasy that we will ever find our moral compass with respect to animals as long as they are on our plates and our tables, on our backs, and on our feet. No, ethical veganism is not extreme. But there are many other things that we do not even pay attention to that are extreme. If you are not vegan, go vegan. It’s easy; it’s better for your health and for the planet. But, most important, it’s the morally right thing to do.

How often does it occur that information provided you on morning radio or television, or in the morning newspaper, causes you to alter your plans for the day, or to take some action you would not otherwise have taken, or provides insight into some problem you are required to solve? For most of us, news of the weather will sometimes have consequences; for investors, news of the stock market; perhaps an occasional story about crime will do it, if by chance it occurred near where you live or involved someone you know. But most of our daily news is inert, consisting of information that gives us something to talk about but cannot lead to any meaningful action...You may get a sense of what this means by asking yourself another series of questions: What steps do you plan to take to reduce the conflict in the Middle East? Or the rates of inflation, crime and unemployment? What are your plans for preserving the environment or reducing the risk of nuclear war? What do you plan to do about NATO, OPEC, the CIA, affirmative action, and the monstrous treatment of the Baha’is in Iran? I shall take the liberty of answering for you: You plan to do nothing about them. You may, of course, cast a ballot for someone who claims to have some plans, as well as the power to act. But this you can do only once every two or four years by giving one hour of your time, hardly a satisfying means of expressing the broad range of opinions you hold. Voting, we might even say, is the next to last refuge of the politically impotent. The last refuge is, of course, giving your opinion to a pollster, who will get a version of it through a desiccated question, and then will submerge it in a Niagara of similar opinions, and convert them into—what else?—another piece of news. Thus, we have here a great loop of impotence: The news elicits from you a variety of opinions about which you can do nothing except to offer them as more news, about which you can do nothing.

At the beginning of the semester, Ulla wanted to pose only for the 'new trends' - a flea that Meiter, her Easter egg painter had put in her ear; his engagement present to her had been a vocabulary which she tried out in conversations with me. She spoke of relationships, constellations, actions, perspectives, granular structures, processes of fusion, phenomena of erosion. She, whose daily fare consisted exclusively of bananas and tomato juice, spoke of proto-cells, color atoms which in their dynamic flat trajectories found their natural positions in their fields of forces, but did not stop there; no, they went on and on... This was the tone of the conversation with me during our rest periods or when we went out for an occasional cup of coffee in Ratinger-Strasse. Even when her engagement to the dynamic painter of Easter eggs had ceased to be, even when after a brief episode with a Lesbian she took up with one of Kuchen's students and returned to the objective world, she retained this vocabulary which so strained her little face that two sharp, rather fanatical creases formed on either side of her mouth.

(Jung disturbingly observed that what we have ignored or denied inwardly will then more likely come to us as outer fate.) “So, where did this outcome, this event, come from within me?” is a most critical, and potentially liberating, question. To ask it consistently requires a daily discipline, increased personal responsibility, and no little amount of courage. It means that no matter how nervous we may be, we have to step toward center stage in that play we call our life, the only one we get.

I feel slow. I think slowly, I talk slowly, I react slowly. In the blur and rush of everything around me, I am more mindful. The mindfulness has grown quietly and surely, perhaps more a result of my slow, sparse environment in Kanglung than my own efforts. I can see how it would evaporate here without a consistent daily practice. I

Every day is a chance to get closer to your dreams. Create a powerful daily agenda and take consistent steps towards your goals. Your success is within reach!

Small daily, seemingly insignificant improvements, when done consistently over time, yield staggering results,

Deliberate practice requires a mind-set of never, ever, being satisfied with your current ability. It requires a constant self-critique, a pathological restlessness, a passion to aim consistently just beyond one’s capability so that daily disappointment and failure is actually desired, and a never-ending resolve to dust oneself off and try again and again and again.

An artist must regulate his life. Here is a time-table of my daily acts. I rise at 7.18; am inspired from 10.23 to 11.47. I lunch at 12.11 and leave the table at 12.14. A healthy ride on horse-back round my domain follows from 1.19 pm to 2.53 pm. Another bout of inspiration from 3.12 to 4.7 pm. From 5 to 6.47 pm various occupations (fencing, reflection, immobility, visits, contemplation, dexterity, natation, etc.) Dinner is served at 7.16 and finished at 7.20 pm. From 8.9 to 9.59 pm symphonic readings (out loud). I go to bed regularly at 10.37 pm. Once a week (on Tuesdays) I awake with a start at 3.14 am. My only nourishment consists of food that is white: eggs, sugar, shredded bones, the fat of dead animals, veal, salt, coco-nuts, chicken cooked in white water, mouldy fruit, rice, turnips, sausages in camphor, pastry, cheese (white varieties), cotton salad, and certain kinds of fish (without their skin). I boil my wine and drink it cold mixed with the juice of the Fuschia. I have a good appetite but never talk when eating for fear of strangling myself. I breathe carefully (a little at a time) and dance very rarely. When walking I hold my ribs and look steadily behind me. My expression is very serious; when I laugh it is unintentional, and I always apologise very politely. I sleep with only one eye closed, very profoundly. My bed is round with a hole in it for my head to go through. Every hour a servant takes my temperature and gives me another.

Of what does the consecrated life consist? Your life is a consecrated one when you are ready at all times to do the will of God—when you are willing and anxious that God may be fully expressed through you, through your thoughts, words, and deeds, during every hour of the day. You are not concerned with the question of results. Results belong to God. Here am I; send me (Isaiah 6:8).

It's like there is a huge balance scale in the sky, weighing the relative strength of two opposing fields of Influence. One side represents those opening to a higher personal spirituality, and thus acting to lift others into that consciousness. The other side of the scale represents those who are still stuck in fear and anger, who are acting to pull people down into a simmering, untruthful fear and rage." The statement hit me hard. That meant there was a contagion from both sides, and the balance shifted daily depending on how consistently those in Alignment could hold their truth with others.

We needed to stop asking about the meaning of life, and instead to think of ourselves as those who were being questioned by life—daily and hourly. Our answer must consist, not in talk and meditation, but in right action and in right conduct. Life ultimately means taking the responsibility to find the right answer to its problems and to fulfill the tasks which it constantly sets for each individual. These

So here is what I see when we reclaim the church ladies: a woman loved and free is beautiful. She is laughing with her sisters, and together they are telling their stories, revealing their scars and their wounds, the places where they don't have it figured out. They are nurturers, creating a haven where the young, the broken, the tenderhearted, and the at-risk can flourish. These women are dancing and worshiping, hands high, faces tipped toward heaven, tears streaming. They are celebrating all shapes and sizes, talking frankly and respectfully about sexuality and body image, promising to stop calling themselves fat. They are saving babies tossed in rubbish heaps, rescuing child soldiers, supporting mamas trying to make ends meet halfway around the world, thinking of justice when they buy their daily coffee. They are fighting sex trafficking. They are pastoring and counseling. They are choosing life consistently, building hope, doing the hard work of transformation in themselves. They are shaking off the silence of shame and throwing open the prison doors of physical and sexual abuse, addictions, eating disorders, and suicidal depression. Poverty and despair are being unlocked - these women know there are many hands helping turn that key. There isn't much complaining about husbands and chores, cattiness, or jealousy when a woman knows she is loved for her true self. She is lit up with something bigger than what the world offers, refusing to be intimidated into silence or despair.

Success isn't a destination, it's a journey. Every small action you take in your daily routine is like a stepping stone towards your goals. Embrace the process, stay consistent, and you'll be amazed at what you can achieve

We needed to stop asking about the meaning of life, and instead to think of ourselves as those who were being questioned by life—daily and hourly. Our answer must consist, not in talk and meditation, but in right action and in right conduct.

Once in a while, though, he could not help seeing how shallow, fickle, and meaningless all human aspirations are, and how emptily our real impulses contrast with those pompous ideals we profess to hold. Then he would have recourse to the polite laughter they had taught him to use against the extravagance and artificiality of dreams; for he saw that the daily life of our world is every inch as extravagant and artificial, and far less worthy of respect because of its poverty in beauty and its silly reluctance to admit its own lack of reason and purpose. In this way he became a kind of humorist, for he did not see that even humour is empty in a mindless universe devoid of any true standard of consistency or inconsistency.

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.

Roadways. The fifth component of sprawl consists of the miles of pavement that are necessary to connect the other four disassociated components. Since each piece of suburbia serves only one type of activity, and since daily life involves a wide variety of activities, the residents of suburbia spend an unprecedented amount of time and money moving from one place to the next. Since most of this motion takes place in singly occupied automobiles, even a sparsely populated area can generate the traffic of a much larger traditional town.

The belief or unconscious conviction that all propositions are of the subject-predicate form-in other words, that every fact consists of some thing having some quality-has rendered most philosophers incapable of giving any account of the world of science and daily life.

People who reported having a terrible traumatic experience and who kept the experience a secret had far more health problems than people who openly talked about their traumas. Why would keeping a secret be so toxic? More importantly, if you asked people to disclose emotionally powerful secrets, would their health improve? The answer, my students and I soon discovered, was yes. We began running experiments where people were asked to write about traumatic experiences for fifteen to twenty minutes a day for three to four consecutive days. Compared to people who were told to write about nonemotional topics, those who wrote about trauma evidenced improved physical health. Later studies found that emotional writing boosted immune function, brought about drops in blood pressure, and reduced feelings of depression and elevated daily moods. Now, over twenty-five years after the first writing experiment, more than two hundred similar writing studies have been conducted all over the world. While the effects are often modest, the mere act of translating emotional upheavals into words is consistently associated with improvements in physical and mental health.

The reporters who came to the press conference in the office of the John Galt Line were young men who had been trained to think that their job consisted of concealing from the world the nature of its events. It was their daily duty to serve as audience for some public figure who made utterances about the public good, in phrases carefully chosen to convey no meaning. It was their daily job to sling words together in any combination they pleased, so long as the words did not fall into a sequence saying something specific. They could not understand the interview now being given to them.

I keep meeting so many couples who feel trapped by the traditional concept of love. They’re actually stuck in between love and sensuality. They seek more sensuality because love, quite frankly, is just not enough. As I usually say, love is an occupation of the idle. The reason why love today doesn’t work like it used to is because we have outgrown it. Have you looked at couples these days? They are bored out of their minds with each other they don’t know what to do with themselves. Many feel trapped or like they’re letting their lives pass them by. I can’t blame them. Here’s the thing, the concept of love has to be constantly renewed (for every generation), and the only way to renew it is through evolving our sensuality. But sensuality is still a taboo in our society. If only people knew that by consistently upgrading our own sensuality we are essentially making sure that we keep love FOREVER FRESH and relevant to our ever-evolving needs (and every generation), then they would be more embracing towards this idea of sensual living. Remember, human beings are not stagnant creatures. Your partner’s needs are a constantly moving target. In fact, love is a constantly moving target. So how do you build foresight that will help you keep figuring out what (or who) your partner IS BECOMING... daily... weekly... monthly... yearly, so that you can avoid being washed out by their perpetual evolution? I believe that developing your ability to stay consistent with our own sensual growth is highly crucial in this day and age. It’s what’s going to help you survive being washed out, outgrown, or become irrelevant in your partner’s life. You’ve got to keep up. You can’t be lazy or complacent because you’re ‘in love.’ Stop using love as a security. Sensuality is the new security. Sensuality is what’s going to help you keep up with the chase of your partner's constantly evolving nature.

What was really needed was a fundamental change in our attitude toward life. We had to learn ourselves and, furthermore, we had to teach the despairing men, that it did not really matter what we expected from life, but rather what life expected from us. We needed to stop asking about the meaning of life, and instead to think of ourself as those who were being questioned by life - daily and hourly. Our answer must consist, not in talk and meditation, but in right action and right conduct. Life ultimately means taking the responsibility to find the right answer to its problems and to fulfill the tasks which it constantly sets for each individual.

Darkness seems to have prevailed and has taken the forefront. This country as in the 'cooperation' of The United States of America has never been about the true higher-good of the people. Know and remember this. Cling to your faith. Roll your spiritual sleeves up and get to work. Use your energy wisely. Transmute all anger, panic and fear into light and empowerment. Don't use what fuels them; all lower-energy. Mourn as you need to. Console who you need to—and then go get into the spiritual and energetic arena. There's plenty work for us to do; within and without. Let's each focus on becoming 'The President of Our Own Life. Cultivate your mind. Pursue your purpose. Shine your light. Elevate past—and reject—any culture of low vibrational energy and ratchetness. Don't take fear, defeat or anger—on or in. The system is doing what they've been created to do. Are you? Am I? Are we—collectively? Let's get to work. No more drifting through life without your higher-self in complete control of your mind. Awaken—fully. Activate—now. Put your frustrations or concerns into your work. Don't lose sight. There is still—a higher plan. Let's ride this 4 year energetic-wave like the spiritual gangsters that we are. This will all be the past soon. Let's get to work and stay dedicated, consistent and diligent. Again, this will all be the past soon. We have preparing and work to do. Toxic energy is so not a game. Toxic energy and low vibrations are being collectively acted out on the world stage. Covertly operating through the unconscious weak spots and blind spots in the human psyche; making people oblivious to their own madness, causing and influencing them to act against–their–own–best–interests and higher-good, as if under a spell and unconsciously possessed. This means that they are actually nourishing the lower vibrational energy with their lifestyle, choices, energy and habits, which is unconsciously giving the lower-energy the very power and fuel it needs—for repeating and recreating endless drama, suffering and destruction, in more and more amplified forms on a national and world stage. So what do we do? We take away its autonomy and power over us while at the same time empowering ourselves. By recognizing how this energetic/spiritual virus or parasite of the mind—operates through our unawareness is the beginning of the cure. Knowledge is power. Applied knowledge is—freedom. Our shared future will be decided primarily by the changes that take place in the psyche of humanity, starting with each of us— vibrationally. In closing and most importantly, the greatest protection against becoming affected or possessed by this lower-energy is to be in touch with our higher vibrational-self. We have to call our energy and power back. Being in touch with our higher-self and true nature acts as a sacred amulet, shielding and protecting us from the attempted effects. We defeat evil not by fighting against it (in which case, by playing its game, we’ve already lost) but by getting in touch with the part of us that is invulnerable to its effects— our higher vibrational-self. Will this defeat and destroy us? Or will it awaken us more and more? Everything depends upon our recognizing what is being revealed to us and our stepping out of the unconscious influence of low vibrational/negative/toxic/evil/distraction energy (or whatever name you relate to it as) that is and has been seeking power over each of our lives energetically and/or spiritually, and step into our wholeness, our personal power, our higher self and vibrate higher and higher daily. Stay woke my friends—let's get to work.

Because God has accredited or imputed Jesus' perfect obedience to you, when God looks upon you, he sees you as a person who - always does the things that are pleasing to him; - is so focused on accomplishing his will and work that doing so is your daily food; - doesn't seek your own will but seeks his will instead; - doesn't seek to receive glory (praise, respect, worship) from others; - has always kept all his commandments; - lives in such a way that your life brings holiness to others; - loves others and lays down your life on a consistent basis; - lives in such a way that the people around you know that you love your heavenly Father more than anything else; - seeks to obey every command so that righteousness will

According to the long-term studies of Walter Mischel of Columbia University, and many others, children who were able to refrain from immediate gratification (e.g., eating a marshmallow given to them) and held out for greater long-term rewards (getting two marshmallows instead of one) consistently scored higher on almost every measure of future success, in SATs, life, love, and career.

We needed to stop asking about the meaning of life, and instead to think of ourselves as those who were being questioned by life—daily and hourly. Our answer must consist, not in talk and meditation, but in right action and in right conduct. Life ultimately means taking the responsibility to find the right answer to its problems and to fulfill the tasks which it constantly sets for each individual.

And how about the "Daily Odes to the Benefactor"? Who can read them without bowing his head reverently before the selfless labors of this Number of Numbers? Or the terrible, blood-red beauty of the "Flowers of Judicial Verdicts" ? Or the immortal tragedy "He Who Was Late to Work"? Or the bedside book of "Stanzas on Sexual Hygiene"? The whole of life, in all its complexity and beauty, has been etched forever into the gold of words. Our poets no longer soar into the Empyrean; they have come down to earth; they go along in step with us to the stern mechanical March of the Musical Factory. Their lyre consists of the morning hum of electrical toothbrushes and the ominous crackle of the sparks in the Machine of the Benefactor; the majestic echo of the OneState Anthem and the intimate tinkle of the gleaming crystal chamberpot at night; the exciting clatter of lowering blinds , the merry voices of the latest cookbook, and the barely audible whisper of street membranes Our gods are here, below, with us—in the office, the kitchen, the workshop, the toilet; the gods have become like us. Ergo, we have become like gods. And we're headed your way, my unknown planetary readers , we're coming to make your life as divinely rational and precise as ours.

It is for such reasons that I always ask my clinical clients first about sleep. Do they wake up in the morning at approximately the time the typical person wakes up, and at the same time every day? If the answer is no, fixing that is the first thing I recommend. It doesn’t matter so much if they go to bed at the same time each evening, but waking up at a consistent hour is a necessity. Anxiety and depression cannot be easily treated if the sufferer has unpredictable daily routines. The systems that mediate negative emotion are tightly tied to the properly cyclical circadian rhythms. The next thing I ask about is breakfast. I counsel my clients to eat a fat and protein-heavy breakfast as soon as possible after they awaken (no simple carbohydrates, no sugars, as they are digested too rapidly, and produce a blood-sugar spike and rapid dip). This is because anxious and depressed people are already stressed, particularly if their lives have not been under control for a good while. Their bodies are therefore primed to hypersecrete insulin, if they engage in any complex or demanding activity. If they do so after fasting all night and before eating, the excess insulin in their bloodstream will mop up all their blood sugar. Then they become hypoglycemic and psych​ophys​iologi​cally unstable.

His Theory of the Universe seems to have been, that it consisted solely of a multitude of objects which could be weighed, numbered, and measured; and the vocation to which he considered himself called was, to weigh, number and measure as many of those objects as his allotted three-score years and ten would permit. This conviction biased all his doings, alike his great scientific enterprises, and the petty details of his daily life.

Thirdly — That the moral duty of man consists in imitating the moral goodness and beneficence of God, manifested in the creation toward all his creatures. That seeing, as we daily do, the goodness of God to all men, it is an example calling upon all men to practice the same toward each other; and, consequently, that everything of persecution and revenge between man and man, and everything of cruelty to animals, is a violation of moral duty.

In his famous book Man’s Search for Meaning, Viktor Frankl writes, “Man’s search for meaning is the primary motivation in his life.” He quotes Nietzsche’s words, “He who has a why to live for can bear with almost any how.” But then Frankl made a crucial, helpful point: It’s fruitless to try to think in the abstract about what life in general means. The meaning of one’s life is only discernible within the specific circumstances of one’s own specific life. In the concentration camp, he writes, “We had to learn ourselves and, furthermore, we had to teach the despairing men, that it did not really matter what we expected from life, but rather what life expected from us. We needed to stop asking the meaning of life, and instead to think of ourselves as those who were being questioned by life—daily and hourly. Our answer must consist, not in talk and meditation, but in right action and right conduct.

One of the constants in life is that results are always being produced. If you don't consciously decide what results you want to produce and represent things accordingly, then some external trigger-a conversation, a TV show, whatever-may create states that create behaviors that do not support you. Life is like a river. It's moving, and you can be at the mercy of the river if you don't take deliberate, conscious action to steer yourself in a direction you have predetermined. If you don't plant the mental and physiological seeds of the results you want, weeds will grow automatically. If we don't consciously direct our own minds and states, our environment may produce undesirable haphazard states. The results can be disastrous. Thus it's critical that-on a daily basis-we stand guard at the door of our mind, that we know how we are consistently representing things to ourselves. We must daily weed our garden.

Why was it, she wondered, that men always seemed to want so much advice? They never took it unless it was a confirmation of their own desires, but they liked to have it. They liked to march fortified by feminine approval as well as by masculine initiative. Would women, she mused while in the kitchen, opening paper bags, laying out plates and knives and spoons on trays, cutting tomatoes, grating cheese, and scraping the remnants of ham from a knuckle bone, would women have done better through life if they had more consistently demanded from men the toll of daily council? If, instead of merely doing things, they had waylaid friends, lovers, husbands, and brothers, and set before them this plan and the other, crying dramatically, “This step will make or mar me!” Or, “If I go wrong here, I’m done!” Or, “But in spite of God and the devil, I’ll do it yet,” Women, reflected Jean, too often knew that, as likely as not, they would never be done till dead.

It is easy to misinterpret the child's counterwill as a drive for power. We may never be fully in control of our circumstances, but to raise children and to face their counterwill on a daily basis is to have our powerlessness driven home to us consistently. In present-day society it is neither surprising nor unusual for parents to feel tyrannized and powerless. With the sense of impotence we experience when child-adult attachments are not strong enough, we begin to see our children as manipulative, controlling, and even powerful. We need to get past the symptoms. If all we perceive is the resistance or the insolence, we will respond with anger, frustration, and force. We must see that the child is only reacting instinctively whenever he feels he is being pushed and pulled. Beyond the counterwill we need to recognize the weakened attachment. The defiance is not the essence of the problem; the root cause is the peer orientation that makes counterwill backfire on adults and robs it of its natural purpose. The best response to a child's counterwill is a stronger parental relationship and less reliance on force.

I believe that social media, and the internet as a whole, have negatively impacted our ability to both think long-term and to focus deeply on the task in front of us. It is no surprise, therefore, that Apple CEO, Steve Jobs, prohibited his children from using phones or tablets—even though his business was to sell millions of them to his customers! The billionaire investor and former senior executive at Facebook, Chamath Palihapitiya, argues that we must rewire our brain to focus on the long term, which starts by removing social media apps from our phones. In his words, such apps, “wire your brain for super-fast feedback.” By receiving constant feedback, whether through likes, comments, or immediate replies to our messages, we condition ourselves to expect fast results with everything we do. And this feeling is certainly reinforced through ads for schemes to help us “get rich quick”, and through cognitive biases (i.e., we only hear about the richest and most successful YouTubers, not about the ones who fail). As we demand more and more stimulation, our focus is increasingly geared toward the short term and our vision of reality becomes distorted. This leads us to adopt inaccurate mental models such as: Success should come quickly and easily, or I don’t need to work hard to lose weight or make money. Ultimately, this erroneous concept distorts our vision of reality and our perception of time. We can feel jealous of people who seem to have achieved overnight success. We can even resent popular YouTubers. Even worse, we feel inadequate. It can lead us to think we are just not good enough, smart enough, or disciplined enough. Therefore, we feel the need to compensate by hustling harder. We have to hurry before we miss the opportunity. We have to find the secret that will help us become successful. And, in this frenetic race, we forget one of the most important values of all: patience. No, watching motivational videos all day long won’t help you reach your goals. But, performing daily consistent actions, sustained over a long period of time will. Staying calm and focusing on the one task in front of you every day will. The point is, to achieve long-term goals in your personal or professional life, you must regain control of your attention and rewire your brain to focus on the long term. To do so, you should start by staying away from highly stimulating activities.

That day in camp, Loreda learned the flexibility of time. Until today, it had always seemed fundamental, reliable. Even in the midst of heartbreak - losing her father and her best friend, and Ant's illness - time had soothed with its consistency. Time heals all wounds, people told her, underscoring its essential kindness. She knew in fact that some wounds deepened over time instead of lessened; still, she'd relied on time's constancy. The sun rose and the sun fell everyday; in between there were chores and meals and markets, a schedule of daily life. Here, hobbled by misery, time crawled forward.

Mental toughness is the ability to focus on and execute solutions, especially in the face of adversity. Greatness rarely happens on accident. If you want to achieve excellence, you will have to act like you really want it. How? Quite simply: by dedicating time and energy into consistently doing what needs to be done. Excuses are the antithesis of accountability. Important decisions aren’t supposed to be easy, but don’t let that stop you from making them. When it comes to decisions, decide to always decide. The second we stop growing, we start dying. Stagnation easily morphs into laziness, and once a person stops trying to grow and improve, he or she is nothing more than mediocre. Develop the no-excuse mentality. Do not let anything interrupt those tasks that are most critical for growth in the important areas of your life. Find a way, no matter what, to prioritize your daily process goals, even when you have a viable excuse to justify not doing it. “If you don’t evaluate yourself, how in the heck are you ever going to know what you are doing well and what you need to improve? Those who are most successful evaluate themselves daily. Daily evaluation is the key to daily success, and daily success is the key to success in life. If you want to achieve greatness, push yourself to the limits of your potential by continuously looking for improvements. Within 60 seconds, replace all problem-focused thought with solution-focused thinking. When people focus on problems, their problems actually grow and reproduce. When you train your mind to focus on solutions, guess what expands? Talking about your problems will lead to more problems, not to solutions. If you want solutions, start thinking and talking about your solutions. Believe that every problem, no matter how large, has at the very least a +1 solution, you will find it easier to stay on the solution side of the chalkboard. When you set your mind to do something, find a way to get it done…no matter what! If you come up short on your discipline, keep fighting, kicking, and scratching to improve. Find the nearest mirror and look yourself in the eye while you tell yourself, “There is no excuse, and this will not happen again.” Get outside help if needed, but never, ever give up on being disciplined. Greatness will not magically appear in your life without significant accountability, focus, and optimism on your part. Are you ready to commit fully to turning your potential into a leadership performance that will propel you to greatness. Mental toughness is understanding that the only true obstacles in life are self-imposed. You always have the choice to stay down or rise above. In truth, the only real obstacles to your ultimate success will come from within yourself and fall into one of the following three categories: apathy, laziness and fear. Laziness breeds more laziness. When you start the day by sleeping past the alarm or cutting corners in the morning, you’re more likely to continue that slothful attitude later in the day.

What was really needed was a fundamental change in our attitude toward life. We had to learn ourselves and, furthermore, we had to teach the despairing men, that it did not really matter what we expected from life, but rather what life expected from us. We needed to stop asking about the meaning of life, and instead to think of ourselves as those who were being questioned by life - daily and hourly. Our answer must consist, not in talk and meditation, but in right action and in right conduct. Life ultimately means taking the responsibility to find the right answer to its problems and to fulfill the tasks which it constantly sets for each individual.

Woe to him who saw no more sense in his life, no aim, no purpose, and therefore no point in carrying on. He was soon lost. The typical reply with which such a man rejected all encouraging arguments was, “I have nothing to expect from life any more.” What sort of answer can one give to that? What was really needed was a fundamental change in our attitude toward life. We had to learn ourselves and, furthermore, we had to teach the despairing men, that it did not really matter what we expected from life, but rather what life expected from us. We needed to stop asking about the meaning of life, and instead to think of ourselves as those who were being questioned by life — daily and hourly. Our answer must consist, not in talk and meditation, but in right action and in right conduct. Life ultimately means taking the responsibility to find the right answer to its problems and to fulfill the tasks which it constantly sets for each individual. These tasks, and therefore the meaning of life, differ from man to man, and from moment to moment. Thus it is impossible to define the meaning of life in a general way. Questions about the meaning of life can never be answered by sweeping statements. “Life” does not mean something vague, but something very real and concrete, just as life’s tasks are also very real and concrete. They form man’s destiny, which is different and unique for each individual. No man and no destiny can be compared with any other man or any other destiny. No situation repeats itself, and each situation calls for a different response. Sometimes the situation in which a man finds himself may require him to shape his own fate by action. At other times it is more advantageous for him to make use of an opportunity for contemplation and to realize assets in this way. Sometimes man may be required simply to accept fate, to bear his cross. Every situation is distinguished by its uniqueness, and there is always only one right answer to the problem posed by the situation at hand.

It is a mistake to suppose that, in a country where the usual evidences of civilization exist, the condition of a very large body of inhabitants may not be as degraded as that of savages. I refer to the degraded poor, not now to the degraded rich. To know this I should not need to look farther than to the shanties which everywhere border our railroads, that last improvement in civilization; where I see in my daily walks human beings living in sties, and all winter with an open door, for the sake of light, without any visible, often imaginable, wood-pile, and the forms of both old and young are permanently contracted by the long habit of shrinking from cold and misery, and the development of all their limbs and faculties is checked.... Such too, to a greater or less extent, is the condition of the operatives of every denomination in England, which is the great workhouse of the world. Or I could refer you to Ireland, which is marked as one of the white or enlightened spots on the map. Contrast the physical condition of the Irish with that of the North American Indian, or the South Sea Islander, or any other savage race before it was degraded by contact with the civilized man. Yet I have no doubt that that people's rulers are as wise as the average of civilized rulers. Their condition only proves what squalidness may consist with civilization.

I know nothing of the Other World, and I have the honesty to admit it. Other people know more about it than I do, and I'm incapable of proving that they're mistaken. I don't dream of imposing my philosophy on a village girl. Although religion does not aim at seeking for the truth, it is a kind of philosophy which can satisfy simple minds, and that does no harm to anyone. Everything is finally a matter of the feeling man has of his own impotence. In itself, this philosophy has nothing pernicious about it. The essential thing, really, is that man should know that salvation consists in the effort that each person makes to understand Providence and accept the laws of nature. Since all violent upheavals are a calamity, I would prefer the adaptation to be made without shocks. What could be longest left undisturbed are women's convents. The sense of the inner life brings people great enrichment. What we must do, then, is to extract from religions the poison they contain. In this respect, great progress has been made during recent centuries. The Church must be made to understand that her kingdom is not of this world. What an example Frederick the Great set when he reacted against the Church's claim to be allowed to interfere in matters of State ! The marginal notes, in his handwriting, which one finds on the pleas addressed to him by the pastors, have the value of judgments of Solomon. They're definitive. Our generals should make a practice of reading them daily. One is humiliated to see how slowly humanity progresses.

When I first stopped trying to fix other people, I turned my attention to 'curing' myself. I was in a hurry to get this healing process over. I wanted immediate recovery from the effects of growing up in a family riddled with alcoholism and from being married to an alcoholic. I looked forward to the day I would graduate from Al-Anon and get on with my life. As year two and year three passed, I was still in the program. I began to despair as the character defects I had worked so long to overcome came back to haunt me, particularly during times of stress and during periods when I didn't attend meetings. I have severe arthritis in my joints. To cope with my condition, I have to assess my body each day and patiently respond to its needs. Some days I need a warm bath to get going in the morning. On other days I apply a medicated rub to the painful areas. Yet other days some light stretching and exercise help to loosen me up. I'ave accepted that my arthritis will never go away. It's a condition I manage daily with consistent, on-going care. One day I made a connection between my medical condition and my struggle with recovery. I began to look at myself as having 'arthritis of the personality,' requiring patient, continuous care to keep me from 'stiffening' into old habits and attitudes. This care includes attending meetings, reading Al-Anon literature, calling my sponsor, and engaging in service. Now, as long as I practice patience, recovery is a manageable and adventurous process instead of an arduously sought end point.

That was the magnificent thing about the city: It was inherently Machiavellian. One rarely had to worry about follow-throughs, follow-ups, follow the leaders, or any kind of consistency in people due to no machinations of one's own but the sheer force of living here. New York hit its residents daily like a great debilitating deluge and only the strongest-the ones with Spartacus-styled will- had the strength to stay not just afloat but on course. This pertained to work as much as it did to personal lives. Most people ended up, after only a couple of months, far, far away from where they'd intended to go, stuck in some barbed underbrush of a quagmire when they'd meant to head straight to the ocean. Others outright drowned (became drug addicts) or climbed ashore (moved to Connecticut).

This is a political age. War, Fascism, concentration camps, rubber truncheons, atomic bombs, etc., are what we daily think about, and therefore to a great extent what we write about, even when we do not name them openly. We cannot help this. When you are on a sinking ship, your thoughts will be about sinking ships. But not only is our subject-matter narrowed, but our whole attitude towards literature is coloured by loyalties which we at least intermittently realise to be non-literary. I often have the feeling that even at the best of times literary criticism is fraudulent, since in the absence of any accepted standards whatever—any external reference which can give meaning to the statement that such and such a book is “good” or “bad”—every literary judgement consists in trumping up a set of rules to justify an instinctive preference. One’s real reaction to a book, when one has a reaction at all, is usually “I like this book” or “I don’t like it,” and what follows is a rationalisation. But “I like this book” is not, I think, a non-literary reaction; the non-literary reaction is “This book is on my side, and therefore I must discover merits in it.” Of course, when one praises a book for political reasons one may be emotionally sincere, in the sense that one does feel strong approval of it, but also it often happens that party solidarity demands a plain lie. Anyone used to reviewing books for political periodicals is well aware of this. In general, if you are writing for a paper that you are in agreement with, you sin by commission, and if for a paper of the opposite stamp, by omission.

How often does it occur that information provided you on morning radio or television, or in the morning newspaper, causes you to alter your plans for the day, or to take some action you would not otherwise have taken, or provides insight into some problem you are required to solve? For most of us, news of the weather will sometimes have such consequences; for investors, news of the stock market; perhaps an occasional story about a crime will do it, if by chance the crime occurred near where you live or involved someone you know. But most of our daily news is inert, consisting of information that gives us something to talk about but cannot lead to any meaningful action. This fact is the principal legacy of the telegraph: By generating an abundance of irrelevant information, it dramatically altered what may be called the "information-action" ratio.

The American novel claims to find its unity in reducing man either to elementals or to his external reactions and to his behavior. It does not choose feelings or passions to give a detailed description of, such as we find in classic French novels. It rejects analysis and the search for a fundamental psychological motive that could explain and recapitulate the behavior of a character. This is why the unity of this novel form is only the unity of the flash of recognition. Its technique consists in describing men by their outside appearances, in their most casual actions, of reproducing, without comment, everything they say down to their repetitions, and finally by acting as if men were entirely defined by their daily automatisms. On this mechanical level men, in fact, seem exactly alike, which explains this peculiar universe in which all the characters appear interchangeable, even down to their physical peculiarities. This technique is called realistic only owing to a misapprehension. In addition to the fact that realism in art is, as we shall see, an incomprehensible idea, it is perfectly obvious that this fictitious world is not attempting a reproduction, pure and simple, of reality, but the most arbitrary form of stylization. It is born of a mutilation, and of a voluntary mutilation, performed on reality. The unity thus obtained is a degraded unity, a leveling off of human beings and of the world. It would seem that for these writers it is the inner life that deprives human actions of unity and that tears people away from one another. This is a partially legitimate suspicion. But rebellion, which is one of the sources of the art of fiction, can find satisfaction only in constructing unity on the basis of affirming this interior reality and not of denying it. To deny it totally is to refer oneself to an imaginary man.

There is a difference between being in a secure connection with someone and having a securely attached relationship. Secure connections are with people or partners who we don’t have daily or regular contact with, but with whom we know that when we reach out it will feel as if a moment hasn’t passed. We are secure in the bond that we have with such people, and this bond might be immensely meaningful, special and important to us, but it’s not necessarily a relationship that requires us to invest regular maintenance and attention. In CNM, these might be the partners we refer to as comets, satellites or casual. They’re the people who we see at special events a few times a year or our less-involved long-distance relationships. Securely attached relationships are based on consistency and reliability. These are the people who are there for each other in responsive and attuned ways more times than not. They are our “go-to” people who have our back and to whom we can turn when we feel hurt or threatened and or need support, comfort or reassurance. They’re the people we are excited to share our latest news or discoveries with. Sue Johnson simplifies what we are looking for in our attachment relationships through the three questions: are you available, are you responsive, are you emotionally engaged?61

But among those 150 people, Dunbar stressed that there are hierarchical "layers of friendship" determined by how much time you spend with the person. It's kind of like a wedding cake where the topmost layer consist of only one or two people—say, a spouse and best friend—with whom you are most intimate and interact daily. The next layer can accommodate at most four people for whom you have great affinity, affection, and concern. Friendships at this level require weekly attention to maintain. Out from there, the tiers contain more casual friends who you see less often and thus, your ties are more tenuous. Without consistent contact, they easily fall into the realm of acquaintance. At this point, you are friendly but not really friends, because you've lost touch with who they are, which is always evolving. You could easily have a beer with them, but you wouldn't miss them terribly, or even notice right way, if they moved out of town. Nor would they miss you. An exception might be friends with whom you feel like you can pick up right where you left or even though you haven't talked to them for ages. According to Dunbar, these are usually friendships forged through extensive and deep listening at some point in your life, usually during an emotionally wrought time, like during college or early adulthood, or maybe during a personal crisis like an illness or divorce. It's almost as if you have banked a lot of listening that you can draw on later to help you understand and relate to that person even after significant time apart. Put another way, having listened well and often to someone in the past makes it easier to get back on the same wavelength when you get out of sync, perhaps due to physical separation or following a time of emotional distance caused by an argument.

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Editing is the most obvious way of manipulating vision. And yet, the camera sometimes sees what you don’t - a person in the background, for example, or an object moving in the wind. I like these accidents. My first full-length film, Esperanza, was about a woman I befriended on the Lower East Side when I was a film student at NYU. Esperanza had hoarded nearly all the portable objects she had touched every day for thirty years: the Chock Full O’Nuts paper coffee cups, copies of the Daily News, magazines, gum wrappers, price tags, receipts, rubber bands, plastic bags from the 99-cent store where she did most of her shopping, piles of clothes, torn towels, and bric-a-brac she had found in the street. Esperanza’s apartment consisted of floor-to-ceiling stacks of stuff. At first sight, the crowded apartment appeared to be pure chaos, but Esperanza explained to me that her piles were not random. Her paper cups had their own corner. These crenellated towers of yellowing, disintegrating waxed cardboard stood next to piles of newspapers … One evening, however, while I was watching the footage from a day’s filming, I found myself scrutinizing a pile of rags beside Esperanza’s mattress. I noticed that there were objects carefully tucked in among the fraying bits of coloured cloth: rows of pencils, stones, matchbooks, business cards. It was this sighting that led to the “explanation.” She was keenly aware that the world at large disapproved of her “lifestyle,” and that there was little room left for her in the apartment, but when I asked her about the objects among the rags, she said that she wanted to “keep them safe and sound.” The rags were beds for the things. “Both the beds and the ones that lay down on them,” she told me, “are nice and comfy.” It turned out that Esperanza felt for each and every thing she saved, as if the tags and town sweaters and dishes and postcards and newspapers and toys and rags were imbued with thoughts and feelings. After she saw the film, my mother said that Esperanza appeared to believe in a form of “panpsychism.” Mother said that this meant that mind is a fundamental feature of the universe and exists in everything, from stones to people. She said Spinoza subscribed to this view, and “it was a perfectly legitimate philosophical position.” Esperanza didn’t know anything about Spinoza … My mother believed and I believe in really looking hard at things because, after a while, what you see isn’t at all what you thought you were seeing just a short time before. looking at any person or object carefully means that it will become increasingly strange, and you will see more and more. I wanted my film about this lonely woman to break down visual and cultural cliches, to be an intimate portrait, not a piece of leering voyeurism about woman’s horrible accumulations.

[T]o look back on our life and also to discover something that can no longer be made good: the squandering of our youth when our educators failed to employ those eager, hot and thirsty years to lead us towards knowledge of things but used them for a so-called 'classical education'! The squandering of our youth when we had a meagre knowledge of the Greeks and Romans and their languages drummed into us in a way as clumsy as it was painful and one contrary to the supreme principle of all education, that one should offer food only to him who hungers for it ! When we had mathematics and physics forced upon us instead of our being led into despair at our ignorance and having our little daily life, our activities, and all that went on at home, in the work-place, in the sky, in the countryside from morn to night, reduced to thousands of problems, to annoying, mortifying, irritating problems so as to show us that we needed a knowledge of mathematics and mechanics, and then to teach us our first delight in science through showing us the absolute consistency of this knowledge! If only we had been taught to revere these sciences, if only our souls had even once been made to tremble at the way in which the great men of the past had struggled and been defeated and had struggled anew, at the martyrdom which constitutes the history of rigorous science! What we felt instead was the breath of a certain disdain for the actual sciences in favour of history, of 'formal education' and of 'the classics'! And we let ourselves be deceived so easily! Formal education! Could we not have pointed to the finest teachers at our grammar schools, laughed at them and asked: 'are they the products of formal education? And if not, how can they teach it?' And the classics! Did we learn anything of that which these same ancients taught their young people? Did we learn to speak or write as they did? Did we practise unceasingly the fencing-art of conversation, dialectics? Did we learn to move as beautifully and proudly as they did, to wrestle, to throw, to box as they did? Did we learn anything of the asceticism practised by all Greek philosophers? Were we trained in a single one of the antique virtues and in the manner in which the ancients practised it? Was all reflection on morality not utterly lacking in our education not to speak of the only possible critique of morality, a brave and rigorous attempt to live in this or that morality? Was there ever aroused in us any feeling that the ancients regarded more highly than the moderns? Were we ever shown the divisions of the day and of life, and goals beyond life, in the spirit of antiquity? Did we learn even the ancient languages in the way we learn those of living nations namely, so as to speak them with ease and fluency? Not one real piece of ability, of new capacity, out of years of effort! Only a knowledge of what men were once capable of knowing!