Dimension Motivational Quotes

Energy can have two dimensions. One is motivated, going somewhere, a goal somewhere, this moment is only a means and the goal is going to be the dimension of activity, goal oriented--then everything is a means, somehow it has to be done and you have to reach the goal, then you will relax. But for this type of energy the goal never comes because this type of energy goes on changing every present moment into a means for something else, into the future. The goal always remains on the horizon. You go on running, but the distance remains the same. No, there is another dimension of energy: that dimension is unmotivated celebration. The goal is here, now; the goal is not somewhere else. In fact, you are the goal. In fact there is no other fulfillment than that of this moment--consider the lilies. When you are the goal and when the goal is not in the future, when there is nothing to be achieved, rather you are just celebrating it, then you have already achieved it, it is there. This is relaxation, unmotivated energy.

And I know when you’re a teenager everybody feels different and alien to the other people around them but there seems to be an added dimension when you’re queer. It’s because for that period of time you’re more isolated than anybody else and you truly think you are the only one of your kind. So you create fantastic barriers and defence strategies for yourself to survive. And when you get older and realise that you can take them down it’s an internal and eternal struggle to do so. Fear is the best anti-motivator in the world.

Travelling unveils new dimensions of this world not known to the naked eye.

Fathers of the fatherless sons and daughters, your spitefulness isn’t hurting the Chief Guardians. Your bitter ways are hurting your flesh and blood – your sons and daughters. Your deceptions are the dimensions of you. Your sons and daughters are a blueprint of you in so many ways, such as their height, features at every angle, physical appearance, size, and at times, the version of their character and attitude.

Because of the speed of light. The known universe is about sixteen billion light-years across, and it’s still expanding. But the speed of light is only three hundred thousand kilometers per second, a snail’s pace. This means that light can never go from one end of the universe to the other. Since nothing can move faster than the speed of light, it follows that no information and motive force can go from one end of the universe to the other. If the universe were a person, his neural signals couldn’t cover his entire body; his brain would not know of the existence of his limbs, and his limbs would not know of the existence of the brain. Isn’t that paraplegia? The image in my mind is even worse: The universe is but a corpse puffing up.” “Interesting, Dr. Guan, very interesting!” “Other than the speed of light, three hundred thousand kilometers per second, there’s another three-based symptom.” “What do you mean?” “The three dimensions. In string theory, excepting time, the universe has ten dimensions. But only three are accessible at the macroscopic scale, and those three form our world. All the others are folded up in the quantum realm.

As I lay like a corpse in this dreamy insomniac dimension, I spit quotes out of thin air and pluck strands from my red hair.

It is important to avoid trying to create something that is average in all dimensions.

If you can not love what you do, then do not do it !

SPIRITUALITY is, logic having magic, beyond normal understanding.

Best of all, of course, religion solves the problem of death, which no living individuals can solve, no matter how they would support us. Religion, then, gives the possibility of heroic victory in freedom and solves the problem of human dignity at it highest level. The two ontological motives of the human condition are both met: the need to surrender oneself in full to the the rest of nature, to become a part of it by laying down one's whole existence to some higher meaning; and the need to expand oneself as an individual heroic personality. Finally, religion alone gives hope, because it holds open the dimension of the unknown and the unknowable, the fantastic mystery of creation that the human mind cannot even begin to approach, the possibility of a multidimensionality of spheres of existence, of heavens and possible embodiments that make a mockery of earthly logic-and in doing so, it relieves the absurdity of earthly life, all the impossible limitations and frustrations of living matter. In religious terms, to "see God" is to die, because the creature is too small and finite to be able to bear the higher meanings of creation. Religion takes one's very creatureliness, one's insignificance, and makes it a condition of hope. Full transcendence of the human condition means limitless possibility unimaginable to us.

Fathers of the fatherless sons and daughters, your spitefulness isn’t hurting the Chief Guardians. Your bitter ways are hurting your flesh and blood – your sons and daughters. Your deceptions are the dimensions of you. Your sons and daughters are a blueprint of you in so many ways, such as their height, features at every angle, physical appearance, size, and at times, the version of their character and attitude. Fathers of the fatherless sons and daughters, you failed to realize your children are a blueprint of you. However, you are all so selfish you do not see your blueprint, the blueprint that you’ve created. You are put here to help and show them the way. You are the one who’s supposed to lay out the design plan for your sons and daughters.

Hear about the hidden time. Some think the hidden time is yet to come. The Kingdom of God does not come by Observation. It is hidden in the inner dimension.

I am seeing life in two dimensions; human and divine.

It is by descending into the depths of his own self that man wanders through all the dimensions of the world; He sees as being that which he sees, perceiving the seer to be the same as the seen. Heart is the giver of grace, the Guide.

Trust is confidence born of two dimensions: character and competence. Character includes one's integrity, motive and intent with people. Competence includes their capabilities, skills, results and track record. Both dimensions are vital.

Environmental influences also affect dopamine. From animal studies, we know that social stimulation is necessary for the growth of the nerve endings that release dopamine and for the growth of receptors that dopamine needs to bind to in order to do its work. In four-month-old monkeys, major alterations of dopamine and other neurotransmitter systems were found after only six days of separation from their mothers. “In these experiments,” writes Steven Dubovsky, Professor of Psychiatry and Medicine at the University of Colorado, “loss of an important attachment appears to lead to less of an important neurotransmitter in the brain. Once these circuits stop functioning normally, it becomes more and more difficult to activate the mind.” A neuroscientific study published in 1998 showed that adult rats whose mothers had given them more licking, grooming and other physical-emotional contact during infancy had more efficient brain circuitry for reducing anxiety, as well as more receptors on nerve cells for the brain’s own natural tranquilizing chemicals. In other words, early interactions with the mother shaped the adult rat’s neurophysiological capacity to respond to stress. In another study, newborn animals reared in isolation had reduced dopamine activity in their prefrontal cortex — but not in other areas of the brain. That is, emotional stress particularly affects the chemistry of the prefrontal cortex, the center for selective attention, motivation and self-regulation. Given the relative complexity of human emotional interactions, the influence of the infant-parent relationship on human neurochemistry is bound to be even stronger. In the human infant, the growth of dopamine-rich nerve terminals and the development of dopamine receptors is stimulated by chemicals released in the brain during the experience of joy, the ecstatic joy that comes from the perfectly attuned mother-child mutual gaze interaction. Happy interactions between mother and infant generate motivation and arousal by activating cells in the midbrain that release endorphins, thereby inducing in the infant a joyful, exhilarated state. They also trigger the release of dopamine. Both endorphins and dopamine promote the development of new connections in the prefrontal cortex. Dopamine released from the midbrain also triggers the growth of nerve cells and blood vessels in the right prefrontal cortex and promotes the growth of dopamine receptors. A relative scarcity of such receptors and blood supply is thought to be one of the major physiological dimensions of ADD. The letters ADD may equally well stand for Attunement Deficit Disorder.

The beginning of freedom is the realisation that you are not the possessed entity, the thinker, anymore. Only when you stop the chattering of the mind, do you create a space. And within that space, you will start realizing the deeper dimension of who you are. There you will find the true beauty of life.

As Christians we face two tasks in our evangelism: saving the soul and saving the mind, that is to say, not only converting people spiritually, but converting them intellectually as well. And the Church is lagging dangerously behind with regard to this second task. If the church loses the intellectual battle in one generation, then evangelism will become immeasurably more difficult in the next. The war is not yet lost, and it is one which we must not lose: souls of men and women hang in the balance. For the sake of greater effectiveness in witnessing to Jesus Christ Himself, as well as for their own sakes, evangelicals cannot afford to keep on living on the periphery of responsible intellectual existence. Thinking about your faith is indeed a virtue, for it helps you to better understand and defend your faith. But thinking about your faith is not equivalent to doubting your faith. Doubt is never a purely intellectual problem. There is a spiritual dimension to the problem that must be recognized. Never lose sight of the fact that you are involved in spiritual warfare and there is an enemy of your soul who hates you intensely, whose goal is your destruction, and who will stop at nothing to destroy you. Reason can be used to defend our faith by formulating arguments for the existence of God or by refuting objections. But though the arguments so developed serve to confirm the truth of our faith, they are not properly the basis of our faith, for that is supplied by the witness of the Holy Spirit Himself. Even if there were no arguments in defense of the faith, our faith would still have its firm foundation. The more I learn, the more desperately ignorant I feel. Further study only serves to open up to one's consciousness all the endless vistas of knowledge, even in one's own field, about which one knows absolutely nothing. Don't let your doubts just sit there: pursue them and keep after them until you drive them into the ground. We should be cautious, indeed, about thinking that we have come upon the decisive disproof of our faith. It is pretty unlikely that we have found the irrefutable objection. The history of philosophy is littered with the wrecks of such objections. Given the confidence that the Holy Spirit inspires, we should esteem lightly the arguments and objections that generate our doubts. These, then, are some of the obstacles to answered prayer: sin in our lives, wrong motives, lack of faith, lack of earnestness, lack of perseverance, lack of accordance with God’s will. If any of those obstacles hinders our prayers, then we cannot claim with confidence Jesus’ promise, “Whatever you ask in my name, I will do it”. And so I was led to what was for me a radical new insight into the will of God, namely, that God’s will for our lives can include failure. In other words, God’s will may be that you fail, and He may lead you into failure! For there are things that God has to teach you through failure that He could never teach you through success. So many in our day seem to have been distracted from what was, is and always will be the true priority for every human being — that is, learning to know God in Christ. My greatest fear is that I should some day stand before the Lord and see all my works go up in smoke like so much “wood, hay, and stubble”. The chief purpose of life is not happiness, but knowledge of God. People tend naturally to assume that if God exists, then His purpose for human life is happiness in this life. God’s role is to provide a comfortable environment for His human pets. But on the Christian view, this is false. We are not God’s pets, and the goal of human life is not happiness per se, but the knowledge of God—which in the end will bring true and everlasting human fulfilment. Many evils occur in life which may be utterly pointless with respect to the goal of producing human happiness; but they may not be pointless with respect to producing a deeper knowledge of God.

Love, that most banal of things, that most clichéd of religious motivations, had more power—Sol now knew—than did strong nuclear force or weak nuclear force or electromagnetism or gravity. Love was these other forces, Sol realized. The Void Which Binds, the subquantum impossibility that carried information from photon to photon, was nothing more or less than love. But could love—simple, banal love—explain the so-called anthropic principle which scientists had shaken their collective heads over for seven centuries and more—that almost infinite string of coincidences which had led to a universe that had just the proper number of dimensions, just the correct values on electron, just the precise rules for gravity, just the proper age to stars, just the right prebiologies to create just the perfect viruses to become just the proper DNAs—in short, a series of coincidences so absurd in their precision and correctness that they defied logic, defied understanding, and even defied religious interpretation. Love? For seven centuries the existence of Grand Unification Theories and hyperstring post-quantum physics and Core-given understanding of the universe as self-contained and boundless, without Big Bang singularities or corresponding endpoints, had pretty much eliminated any role of God—primitively anthropomorphic or sophisticatedly post-Einsteinian—even as a caretaker or pre-Creation former of rules. The modern universe, as machine and man had come to understand it, needed no Creator; in fact, allowed no Creator. Its rules allowed very little tinkering and no major revisions. It had not begun and would not end, beyond cycles of expansion and contraction as regular and self-regulated as the seasons on Old Earth. No room for love there.

No shortage in terrorists, " Grant observed grimly. They came in all dimensions: groups of political fanatics with blind obedience and perverted social conscience; the trained assassin tracking down their victim in a peaceful Austrian village; a boy in a quiet Washington street killing on vicious impulse. All of them, however different they seemed, bent on destruction. All of them, however motivated, with total contempt for human life.

It was suddenly clear to her that what mattered most was love—not necessarily romantic love, and that any pursuit would be hollow without it. Love gave a flat, black and white world colour, smell, taste, substance, and dimension. It was the antidote to the emotionless, goal-oriented rationality promoted by modern societies, where people planned, compartmentalised and manipulated their relationships. Love changed the motives and the intentions.

The painter knows, sadly enough, that experience does not suffice unto itself, has no proportion, dimension, perspective, mournfully he eats his life but is not allowed to digest it, this being reserved for others, not knowing, but who must somehow, at any sacrifice be made to know, then punished for the sight of this knowledge, by aiding it on its journey from brain to brain. It does not seem unreasonable that we invent colors, lines, shapes, capable of being, representative of existence, therefore it is not unreasonable that they, in turn, later, invent us, our ideas, directions, motivations, with great audacity, since we, ourselves having them upon our walls. What rude guests they prove to be, indeed: although paintings differ from life by energy a painter can never be a substitute for his paintings, so complete so independent as reality are they. Imagine the please they enjoy at this. They by conversion into an idea of the person, do, instantaneously destroy him. A tragic gesture that actually leads to tragedy but diabolically exists only in an absence of tragedy, nevertheless procreating it, however, they are unreasonably enough, insufficient, because they are not made of ideas, they are made of paint, all else is really us. Paintings are metaphors for reality, but instead of being an aid to realisation obscure the reality which is far more profound. The only way to circumvent painting is by absolute death.

When an experience is so powerful that it motivates people to change the whole pattern of their lives, we call that a breakthrough, or an epiphany. The value of an epiphany doesn’t lie just in some new or exciting insight. You might be walking down the street and pass a stranger. Your eyes meet, and for some reason there is a connection. It isn’t sexual or romantic or even a suspicion that this person could mean something in your life. Instead, the epiphany is that you are that stranger—your experiencer merges with his. Call this a feeling or a thought, it doesn’t matter which—it’s the sudden expansion that counts. You are flung outside your narrow boundaries, if only for a moment, and that makes all the difference. You have tasted a hidden dimension. Compared to the habit of shutting yourself behind the walls of ego, this new dimension feels freer and lighter. You have a sense that your body can’t contain you anymore.

The Coach’s head was oblong with tiny slits that served as eyes, which drifted in tides slowly inward, as though the face itself were the sea or, in fact, a soup of macromolecules through which objects might drift, leaving in their wake, ripples of nothingness. The eyes—they floated adrift like land masses before locking in symmetrically at seemingly prescribed positions off-center, while managing to be so closely drawn into the very middle of the face section that it might have seemed unnecessary for there to have been two eyes when, quite likely, one would easily have sufficed. These aimless, floating eyes were not the Coach’s only distinctive feature—for, in fact, connected to the interior of each eyelid by a web-like layer of rubbery pink tissue was a kind of snout which, unlike the eyes, remained fixed in its position among the tides of the face, arcing narrowly inward at the edges of its sharp extremities into a serrated beak-like projection that hooked downward at its tip, in a fashion similar to that of a falcon’s beak. This snout—or beak, rather—was, in fact, so long and came to such a fine point that as the eyes swirled through the soup of macromolecules that comprised the man’s face, it almost appeared—due to the seeming thinness of the pink tissue—that the eyes functioned as kinds of optical tether balls that moved synchronously across the face like mirror images of one another. 'I wore my lizard mask as I entered the tram, last evening, and people found me fearless,' the Coach remarked, enunciating each word carefully through the hollow clack-clacking sound of his beak, as its edges clapped together. 'I might have exchanged it for that of an ox and then thought better. A lizard goes best with scales, don’t you think?' Bunnu nodded as he quietly wondered how the Coach could manage to fit that phallic monstrosity of a beak into any kind of mask, unless, in fact, this disguise of which he spoke, had been specially designed for his face and divided into sections in such a way that they could be readily attached to different areas—as though one were assembling a new face—in overlapping layers, so as to veil, or perhaps even amplify certain distinguishable features. All the same, in doing so, one could only imagine this lizard mask to be enormous to the extent that it would be disproportionate with the rest of the Coach’s body. But then, there were ways to mask space, as well—to bend light, perhaps, to create the illusion that something was perceptibly larger or smaller, wider or narrower, rounder or more linear than it was in actuality. That is to say, any form of prosthesis designed for the purposes of affecting remedial space might, for example, have had the capability of creating the appearance of a gap of void in occupied space. An ornament hangs from the chin, let’s say, as an accessory meant to contour smoothly inward what might otherwise appear to be hanging jowls. This surely wouldn’t be the exact use that the Coach would have for such a device—as he had no jowls to speak of—though he could certainly see the benefit of the accessory’s ingenuity. This being said, the lizard mask might have appeared natural rather than disproportionate given the right set of circumstances. Whatever the case, there was no way of even knowing if the Coach wasn’t, in fact, already wearing a mask, at this very moment, rendering Bunnu’s initial appraisal of his character—as determined by a rudimentary physiognomic analysis of his features—a matter now subject to doubt. And thus, any conjecture that could be made with respect to the dimensions or components of a lizard mask—not to speak of the motives of its wearer—seemed not only impractical, but also irrelevant at this point in time.

From *the form of time and of the single dimension* of the series of representations, on account of which the intellect, in order to take up one thing, must drop everything else, there follows not only the intellect’s distraction, but also its *forgetfulness*. Most of what it has dropped it never takes up again, especially as the taking up again is bound to the principle of sufficient reason, and thus requires an occasion which the association of ideas and motivation have first to provide. Yet this occasion may be the remoter and the smaller, the more our susceptibility to it is enhanced by interest in the subject. But, as I have already shown in the essay *On the Principle of Sufficient Reason*, memory is not a receptacle, but a mere faculty, acquired by practice, of bringing forth any representations at random, so that these have always to be kept in practice by repetition, otherwise they are gradually lost. Accordingly, the knowledge even of the scholarly head exists only *virtualiter* as an acquired practice in producing certain representations. *Actualiter*, on the other hand, it is restricted to one particular representation, and for the moment is conscious of this one alone. Hence there results a strange contrast between what a man knows *potentia* and what he knows *actu*, in other words, between his knowledge and his thinking at any moment. The former is an immense and always somewhat chaotic mass, the latter a single, distinct thought. The relation is like that between the innumerable stars of the heavens and the telescope’s narrow field of vision; it stands out remarkably when, on some occasion, a man wishes to bring to distinct recollection some isolated fact from his knowledge, and time and trouble are required to look for it and pick it out of that chaos. Rapidity in doing this is a special gift, but depends very much on the day and the hour; therefore sometimes memory refuses its service, even in things which, at another time, it has ready at hand. This consideration requires us in our studies to strive after the attainment of correct insight rather than an increase of learning, and to take to heart the fact that the *quality* of knowledge is more important than its quantity. Quantity gives books only thickness; quality imparts thoroughness as well as style; for it is an *intensive* dimension, whereas the other is merely extensive. It consists in the distinctness and completeness of the concepts, together with the purity and accuracy of the knowledge of perception that forms their foundation. Therefore the whole of knowledge in all its parts is permeated by it, and is valuable or troubling accordingly. With a small quantity but good quality of knowledge we achieve more than with a very great quantity but bad quality." —from_The World as Will and Representation_. Translated from the German by E. F. J. Payne in two volumes: volume II, pp. 139-141

The painter knows, sadly enough, that experience does not suffice unto itself, has no proportion, dimension, perspective, mournfully he eats his life but is not allowed to digest it, this being reserved for others, not knowing, but who must somehow, at any sacrifice be made to know, then punished for the sight of this knowledge, by aiding it on its journey from brain to brain. It does not seem unreasonable that we invent colors, lines, shapes, capable of being, representative of existence, therefore it is not unreasonable that they, in turn, later, invent us, our ideas, directions, motivations, with great audacity, since we, ourselves having them upon our walls. What rude guests they prove to be, indeed: although paintings differ from life by energy a painter can never be a substitute for his paintings, so complete so independent as reality are they. Imagine the pleasure they enjoy at this. They by conversion into an idea of the person, do, instantaneously destroy him. A tragic gesture that actually leads to tragedy but diabolically exists only in an absence of tragedy, nevertheless procreating it, however, they are unreasonably enough, insufficient, because they are not made of ideas, they are made of paint, all else is really us. Paintings are metaphors for reality, but instead of being an aid to realization obscure the reality which is far more profound. The only way to circumvent painting is by absolute death.

Not every conflict is necessarily neurotic; some amount of conflict is normal and healthy. In a similar sense suffering is not always a pathological phenomenon; rather than being a symptom of neurosis, suffering may well be a human achievement, especially if the suffering grows out of existential frustration. I would strictly deny that one's search or a meaning to his existence, or even his doubt of it, in every case is derived from, or results in, any disease. Existential frustration is neither pathological or pathogenic. A man's concern, even his despair, over the worthwhileness of life is an existential distress but by no means a mental disease. it may well be that interpreting the first in terms of the latter motivates a doctor to bury his patient's existential despair under a heap of tranquilizing drugs. It is his task, rather, to pilot the patient through his existential crises of growth and development. Logotherapy regards its assignment as that of assisting the patient to find meaning in his life. Inasmuch as logotherapy makes him aware of the hidden logos of his existence, it is an analytical process. To this extent, logotherapy resembles psychoanalysis. However, in logotherapy's attempt to make something conscious again it does not restrict its activity to instinctual facts within the individual's unconscious bu also cares for existential realities, such as the potential meaning of his existence to be fulfilled as well as his will to meaning. Any analysis, however, even when it refrains from including the noological dimension in its therapeutic process, tries to make the patient aware of what he actually longs for in the depth of his being. Logotherapy deviates from psychoanalysis insofar as it considers man a being whose main concern consists in fulfilling a meaning, rather than in the mere gratification and satisfaction of drives and instincts, or in merely reconciling the conflict claims of id, ego and supergo, or in the mere adaptation and adjustment to society and environment.

The Personal Job Advertisement These two activities are likely to have encouraged some clearer ideas about genuine career possibilities, but you should not assume that you are necessarily the best judge of what might offer you fulfilment. Writing a Personal Job Advertisement allows you to seek the advice of other people. The concept behind this task is the opposite of a standard career search: imagine that newspapers didn’t advertise jobs, but rather advertised people who were looking for jobs. You do it in two steps. First, write a half-page job advertisement that tells the world who you are and what you care about in life. Put down your talents (e.g. you speak Mongolian, can play the bass guitar), your passions (e.g. ikebana, scuba diving), and the core values and causes you believe in (e.g. wildlife preservation, women’s rights). Include your personal qualities (e.g. you are quick-witted, impatient, lacking self-confidence). And record anything else that is important to you – a minimum salary or that you want to work abroad. Make sure you don’t include any particular job you are keen on, or your educational qualifications or career background. Keep it at the level of underlying motivations and interests. Here comes the intriguing part. Make a list of ten people you know from different walks of life and who have a range of careers – maybe a policeman uncle or a cartoonist friend – and email them your Personal Job Advertisement, asking them to recommend two or three careers that might fit with what you have written. Tell them to be specific – for example, not replying ‘you should work with children’ but ‘you should do charity work with street kids in Rio de Janeiro’. You will probably end up with an eclectic list of careers, many of which you would never have thought of yourself. The purpose is not only to give you surprising ideas for future careers, but also to help you see your many possible selves. After doing these three activities, and having explored the various dimensions of meaning, you should feel more confident about making a list of potential careers that offer the promise of meaningful work. What should you do next? Certainly not begin sending out your CV. Rather, as the following chapter explains, the key to finding a fulfilling career is to experiment with these possibilities in that rather frightening place called the real world. It’s time to take a ‘radical sabbatical’.

Know Your Father’s Heart Today’s Scripture Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. 1 JOHN 4:10 KJV Today, I want you to reread the parable of the father of the prodigal son (Luke 15:11–32). As you read, keep in mind that this son utterly rejected and completely humiliated and dishonored his father, then only returned home when he remembered that even his father’s hired servants had more food than he did! It was not the son’s love for his father that made him journey home; it was his stomach. In his own self-absorbed pride, he wanted to earn his own keep as a hired servant rather than to receive his father’s provision by grace or unmerited favor. God wants us to know that even when our motivations are wrong, even when we have a hidden (usually self-centered) agenda and our intentions are not completely pure, He still runs to us in our time of need and showers His unmerited, undeserved, and unearned favor upon us. Oh, how unsearchable are the depths of His love and grace toward us! It will never be about our love for God. It will always be about His magnificent love for us. The Bible makes this clear: “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 John 4:10 KJV). Some people think that fellowship with God can only be restored when you are perfectly contrite and have perfectly confessed all your sins. Yet we see in this parable that it was the father who was the initiator, it was the father who had missed his son, who was already looking out for him, and who had already forgiven him. Before the son could utter a single word of his rehearsed apology, the father had already run to him, embraced him, and welcomed him home. Can you see how it’s all about our Father’s heart of grace, forgiveness, and love? Our Father God swallows up all our imperfections, and true repentance comes because of His goodness. Do I say “sorry” to God and confess my sins when I have fallen short and failed? Of course I do. But I do it not to be forgiven because I know that I am already forgiven through Jesus’ finished work. The confession is out of the overflow of my heart because I have experienced His goodness and grace and because I know that as His son, I am forever righteous through Jesus’ blood. It springs from being righteousness-conscious, not sin-conscious; from being forgiveness-conscious, not judgment-conscious. There is a massive difference. If you understand this and begin practicing this, you will begin experiencing new dimensions in your love walk with the Father. You will realize that your Daddy God is all about relationship and not religious protocol. He just loves being with you. Under grace, He doesn’t demand perfection from you; He supplies perfection to you through the finished work of His Son, Jesus Christ. So no matter how many mistakes you have made, don’t be afraid of Him. He loves you. Your Father is running toward you to embrace you! Today’s Thought My Father God runs to me in my time of need and showers His unmerited, undeserved, and unearned favor upon me. Today’s Prayer Father, thank You that I can experience Your love even when I have failed. No matter how many mistakes I may have made, I don’t have to be afraid to come to You. I am still Your beloved child, and I always have fellowship with You because of the finished work of Jesus. I thank You that You don’t demand perfection from me, but You supply perfection to me through the cross. It blesses my heart to know that You just love being with me. Thank You for running to embrace me. Amen.

What troubled Jung most was Freud’s tendency to reduce any expression of spirituality—in a cultural or philosophical sense—to something smaller. Freud sniffed out sex everywhere; it was the central motive behind everything, and if it was not immediately visible, this was because it was camouflaged.

Expository preaching will impact your congregation, because it helps you be faithful to the text and be relevant to your context in regular ministry implement a strategy for equipping and energizing your people for long-term faithfulness to God and the ministry overcome your tendency to target a sermon to a particular person or group and be protected from that charge avoid skipping over what does not suit your taste or temperament on any given day carry on a cohesive ministry in the middle of multiple dimensions and demands on you as a pastor enhance the dignity of the pastoral work since you stand under the authority of God’s Word as you preach integrate the conversation of the church around the message of the week communicate the intentions of God for your congregation as seen by its human leaders orient people around a common vision, thus helping you surface the voluntary labor force needed to achieve the vision motivate people to action in implementing the program of the church with God’s sanction garner the credibility needed to lead the church to change model effective ministry to present and future teachers and preachers outline the agenda for corporate spirituality make your congregation biblically literate

We do not feel God’s Love because we have chosen to become self-reliant. It is hard for Divine Love to come in when you say ‘Ah, there is no God,’ or ‘I can do this without God.’ We think we can do it all ourselves. Deep in your soul you know there is a God, but it is surrounded with many layers of betrayal, denial and abandonment. You do not feel Divine Love because you do not yet feel or put into action your burning desire for God, you do not yet feel the passion for Truth. You are still identified with the wound. It is by choice and desires that you separated from God, and it is by choice and desire that you come to Union with God also. If you are not receiving Divine Love, and yet you ‘feel’ you are longing for it, then the cause for your not receiving It is that your own longings and desires are not pure, truthful or sincerely motivated, and that you are maybe using these longings to escape feeling your own emotions. This means YOU are lying to yourself, refusing to see your own wounds and be humble to them, being in victim mode or giving your power away to God, hoping He will make it all better.

But nature has protected the lower animal by endowing them with instincts. An instinct is a programmed perception that calls into play a programmed reaction. It is very simple. Animals are not moved by what they cannot react to. They live in a tiny world, a sliver of reality, one neuro-chemical program that keeps them walking behind their nose and shuts out everything else. But look at man, the impossible creature! Here nature seems to have thrown caution to the winds along with the programmed instincts. She created an animal who has no defense against full perception of the external world, an animal completely open to experience. Not only in front of his nose, in his umwelt, but in many umwelten. He can relate not only to animals in his own species, but in some ways to all other species. He can contemplate not only what is edible for him, but everything that grows. He not only lives in this moment, but expands his inner self to yesterday, his curiosity to centuries ago, his fears to five billion years from now when the sun will cool, his hopes to an eternity from now. He lives not only on a tiny territory, nor even on an entire planet, but in a galaxy, in a universe, and in dimensions beyond visible universes. It is appalling, the burden that man bears, the experiential burden. As we saw in the last chapter, man can't even take his own body for granted as can other animals. It is not just hind feet, a tail that he drags, that are just "there," limbs to be used and taken for granted or chewed off when caught in a trap and when they give pain and prevent movement. Man's body is a problem to him that has to be explained. Not only his body is strange, but also its inner landscape, the memories and dreams. Man's very insides-his self-are foreign to him. He doesn't know who he is, why he was born, what he is doing on the planet, what he is supposed to do, what he can expect. His own existence is incomprehensible to him, a miracle just like the rest of creation, closer to him, right near his pounding heart, but for that reason all the more strange. Each thing is a problem, and man can shut out nothing. As Maslow has well said, "It is precisely the godlike in ourselves that we are ambivalent about, fascinated by and fearful of, motivated to and defensive against. This is one aspect of the basic human predicament, that we are simultaneously worms and gods." There it is again: gods with anuses.

That apocalyptic dimension of Jesus’ self-understanding defies every attempt to “de-historicize” Him—to abstract His teaching from the existential setting of His life and death. Although many writers, especially in recent times, have engaged in such attempts, they have invariably changed the Gospel into some theory of ethical and religious philosophy—a theory quite separable from the person of Jesus Himself. Whatever else may be said of “the historical Jesus,” He was certainly motivated by apocalyptic concerns. Moreover, it is perhaps the case that a renewed attention to this apocalyptic dimension of the Gospel—“a special and extreme mode of presenting the drama of saving history” (Von Balthasar)—is particularly needful today by way of response to the secular messianisms, utopian hopes, and revolutionary impulses of modern culture and politics.

But epistemology also played a dominant role in determining several other aspects of life. As with all of Quigley’s concepts, however, “epistemology” must be clearly defined before its role in shaping history can be understood. The operational definition Quigley gives “epistemology” is “cognitive system” that is, the ways in which “the language of a society classifies human experience in order to think or to communicate and the values which a particular society puts upon these categories, determining the most fundamental engines of human motivation.” 17 The generic morphology of a cognitive system consists of those five levels on the continuum of the fifth dimension of abstraction, that is, feelings, emotions, self-awareness, rationality, and spirituality.

A book can transform your life and add new dimensions to the way you think.

I dream of Morocco and Paris, and a koi pond in the backyard. Making art, supporting art, learning art. Late-night talks with soul sisters who make me feel crazy blessed and motivated. Stage presence. Books and more books. Film. Belly laughs. I dream about communion. My man. Our son. Always. I dream of sitting around a fire with leaders and lovers of progress. Being able to give yeses that open doors and new dimensions for people. I dream of tenderness and innovation. I dream of invitations that humble me, and magical connections with people I recognize on a cellular level. I dream that we band together to leverage change. I dream of feeling more electric and sweet every single day. Mostly, I dream of being amazed. How ’bout you?

HABITS” DEFINED For our purposes, we will define a habit as the intersection of knowledge, skill, and desire. Knowledge is the theoretical paradigm, the what to do and the why. Skill is the how to do. And desire is the motivation, the want to do. In order to make something a habit in our lives, we have to have all three. I may be ineffective in my interactions with my work associates, my spouse, or my children because I constantly tell them what I think, but I never really listen to them. Unless I search out correct principles of human interaction, I may not even know I need to listen. Even if I do know that in order to interact effectively with others I really need to listen to them, I may not have the skill. I may not know how to really listen deeply to another human being. But knowing I need to listen and knowing how to listen is not enough. Unless I want to listen, unless I have the desire, it won’t be a habit in my life. Creating a habit requires work in all three dimensions. The being/seeing change is an upward process—being changing seeing, which in turn changes being, and so forth, as we move in an upward spiral of growth. By working on knowledge, skill, and desire, we can break through to new levels of personal and interpersonal effectiveness as we break with old paradigms that may have been

I didn't experience a change on the outside until I started changing on the inside.

Character and motivation are not static qualities; they undergo growth and change in lives normally marked by crucial junctures and times of future-determining decision. Moreover, the selfhood or (in Erikson’s phrase) “psychosocial identity” formed in youth has a prospective or programmatic dimension. It comprises not simply an individual’s sense of who and what he is, but also his goals—his clear or inchoate beliefs about what he can, should, and will achieve. Hence later biographical vicissitudes cannot but impinge upon personality profoundly. Fulfillment or non-fulfillment of the inner life-scenario necessarily affects the individual’s relationship to himself, and this is something that lies at the core of personality. It is likewise bound to affect his relations with other persons significant to him and thereby, perhaps, his and their lives as a whole.

When you observe without Attaching labels, you release yourself from your Disarrayed mind and enter a higher dimension of reality".

Unlike the natural sciences, psychoanalysis was not meant to give us necessary relations of cause and effect but to point to motivational relationships which are in principle simply possible. We should not take Leonardo's fantasy of the vulture, or the infantile past which it masks, for a force which determined his future. Rather, it is like the words of the oracle, an ambiguous symbol whlch applies in advance to several possible chains of events. To be more precise: in every life, one's birth and one's past define categories or basic dimensions which do not impose any particular act but which can be found in all. Whether Leonardo yielded to his childhood or whether he wished to flee from it, he could never have been other than he was. The very decisions which transform us are always made in reference to a factual situation; such a situation can of course be accepted or refused, but it cannot fail to give us our impetus nor to be for us, as a situation "to be accepted" or "to be refused," the incarnation for us of the value we give to it. If it is the aim of psychoanalysis to describe this exchange between future and past and to show how each life muses over riddles whose final meaning is nowhere written down, then we have no right to demand inductive rigor from it. The psychoanalyst's hermeneutic musing, which multiplies the communications between us and ourselves, which takes sexuality as the symbol of existence and existence as symbol of sexuality, and which looks in the past for the meaning of the future and in the future for the meaning of the past, is better suited than rigorous induction to the circular movement of our lives, where the future rests on the past, the past on the future, and where everything symbolizes everything else. Psychoanalysis does not make freedom impossible; it teaches us to think of this freedom concretely, as a creative repetition of ourselves, always, in retrospect, faithful to ourselves.

As women, like all forces of nature and works of art, our beauty is formed through refraction, revealed in dimension and contrast, shadow and light, our benevolence becoming both the result and the salve, the subject and lens. The road may be beastly but the result, if allowed, can be spectacular.

No claim to knowledge should be allowed a free pass, getting by without giving an account of itself, a justification, that can appeal to all who sign on to the project of reason, no matter the special features of their subjective points of view. It is not just a matter of the objectivity of reality that motivates the demand for objectivity of knowledge. Far more persuasive reasons arise from the obvious hazards of subjectivity, which is a breeding ground for prejudice, superstition, and egotistical self-aggrandizement. We are too prone to favoring our own particularity and, if we are talented enough, can raise up a cunningly convincing ideology that will shape all the world to fit our particular dimensions. It is a dangerous mistake to allow subjectivity to strut its stuff with such smug thuggishness.

Mahashivaratri, is the time I manifested from timelessness into time. So this is the beginning of time. This is the beginning of form.From my formlessness, I manifested as form. From my timeless, I manifested as time.This is the beginning of everything that exists: my creation/manifestation aspect (srishti), my maintenance/sustenance dimension, (sthiti) and my rejuvenation/destruction (samhara) dimension that continuously happens in everything in everyone. That is the way life functions.

Essay: Scientific Advances are Ruining Science Fiction I write science fiction thrillers for a living, set five to ten years in the future, an exercise that allows me to indulge my love of science, futurism, and philosophy, and to examine in fine granularity the impact of approaching revolutions in technology. But here is the problem: I’d love to write pure science fiction, set hundreds of years in the future. Why don’t I? I guess the short answer is that to do so, I’d have to turn a blind eye to everything I believe will be true hundreds of years from now. Because the truth is that books about the future of humanity, such as Kurzweil’s The Singularity is Near, have ruined me. As a kid, I read nothing but science fiction. This was a genre that existed to examine individuals and societies through the lens of technological and scientific change. The best of this genre always focused on human beings as much as technology, something John W. Campbell insisted upon when he ushered in what is widely known as the Golden Age of Science Fiction. But for the most part, writers in past generations could feel confident that men and women would always be men and women, at least for many thousands of years to come. We might develop technology that would give us incredible abilities. Go back and forth through time, travel to other dimensions, or travel through the galaxy in great starships. But no matter what, in the end, we would still be Grade A, premium cut, humans. Loving, lusting, and laughing. Scheming and coveting. Crying, shouting, and hating. We would remain ambitious, ruthless, and greedy, but also selfless and heroic. Our intellects and motivations in this far future would not be all that different from what they are now, and if we lost a phaser battle with a Klingon, the Grim Reaper would still be waiting for us.

Hindu civilization has done extensive research in this field.Invented, discovered, rediscovered, reinvented, multiple dimensions of conscious possibility. Your very core dna can be given a breakthrough to the next level if you infuse intense consciousness in your life, in your existence.

Fear is a deeper dimension of worry. Worry can cause ulcers. Fear on the other hand can even destroy life.Fear is a form of energy inside us. That is why it cannot be destroyed. Energy can neither be created nor destroyed; it can only be changed from one form to another.

The fourth dimension of me is putting in delusion and pulling out of delusion.Many times when you can't handle the reality as it is, when you are not ready to be in that highest awareness space, some things are kept out of your sight to reduce the stress for you - to give you space to cope up with the reality.

Focus on the end, not the beginning- on the beginning not the end- The process proceeds in the inner dimension.

The Kingdom of God does not come by Observation. It is hidden in the inner dimension.

Divine providence for next dimension is a natural as rest, food and water are to our natural bodies. Rest, Arise and Eat for the challenges ahead of you are too great for you.

If the 4th "dimension" is blocked, which is a kind of cosmic umbrella, through which 5D through 9D and higher are designed to operate in physical realms, being non-physical, then the Devil who controls "the spice" controls everything. It would be easy to continue with the reasons behind death, terrible plague on earth.

Set as higher dimensional beings walking the earth today, who must INcarnate (there is no REincarnation if there is no time. Exception: descending spirals which crystallize in lower frequencies) to live in the various dream worlds (this one included) with the final "kick"/baptism by water, pulling up ALL the densities/dimensions through LOVE.

The "inner circle of humanity" recognizes others through frequency, regardless of walk of life or "positioning in the astral". This is an operation run invisibly from Outside the astral. Going Home represents the final shift to one's true spiritual families of light, in all dimensions of harmonics; higher vibrations/love in unity consciousness, above, below and literally "everywhere and everynow".

Stretch your imagination to a new dimension with hope and flexibility—opening your world to new possibilities.

Your work should enrich all the other dimensions of your life not take over it.

The glitter of life starts fading when you put logical equations in every aspect of it. There are some dimensions which are beyond logical equations so leave them as they are.

Put measurements in place to differentiate between actions and words. If you are feeling ignored, for example, make a plan together that can clarify the dimensions of your problem—perhaps keeping track of the amount of time you spend together for a week. Consider weekly “learning conversations” (explained in detail in Step 4) to address issues that simply won’t go away. Make it a point to discuss your motives and differences in approach that might be getting in the way of finding common ground. Learn to laugh when you miscommunicate, rather than see it as a sign that you’ll never figure it out. Laughter reduces tension and helps keep you both in a positive mindset.

I went to arunagiri yogishwara once. I remember very clearly, there was a death in the tiruvannamalai village. I told him about that important person in the village who died. He smiled and said so casually, ‘he has reached kailasa and is waiting for next birth.’ I asked him, ‘how you are able to take this flow so casually?’ He smiled and said, ‘understand, whatever exists outside, exists inside. Whatever exists inside, exists outside. There is a death outside, there is a death inside. If you know how to understand the death dimension of you inside you, will understand the death dimension outside you. You have all the 25 dimensions in you.

You will not become more spiritual by denying your flesh. This is the life you are living! Trust the living that flows through you. By doing so, other realities will make themselves known. They will add dimension and depth to your present reality.

The second mistake is to reduce the religious developments of the sixteenth century to functions of these other dimensions of European cultural change, as if, for example, all the powerful leaders who became Protestants did so merely to take over the lands and influence of the Catholic Church. Certainly interconnections existed, but the motives that drove the early Protestants, as well as their Catholic opponents, are often best explained in precisely the religious terms with which they expressed them—that is, Protestants abandoning the Catholic Church in order to pursue what they held to be the way of salvation, Catholics working to strengthen the church as the only antidote to what they regarded as the spiritual chaos brought about by Protestantism.

Q Will a plan based upon immoral or unjust ends succeed as quickly as one motivated by a keen sense of justice and morality? A Through the operation of the law of compensation, everyone reaps that which he sows. Plans based on unjust or immoral motives may bring temporary success, but enduring success must take into consideration the fourth dimension, time. Time is the enemy of immorality and injustice. It is the friend of justice and morality. Failure to recognize this fact has been responsible for the crime wave among the youths of the world. The youthful, inexperienced mind is apt to mistake temporary success for permanency. The youth often makes the mistake of coveting the temporary gains of immoral, unjust plans, but neglects to look ahead and observe the penalties which follow as definitely as night follows day.

The other times, in the rare snatches of time we’d had alone together, I saw a different side of the Irish enforcer than I ever had before. He wasn’t softer, because he didn’t have that in him. If anything, he was more intense, scary almost in his laser focus. But that focus was all on me. As if his entire world had narrowed to the dimensions of my body, and his only motive in life was to get to the bottom of my soul.

Hire the right people. “We will continue to focus on hiring and retaining versatile and talented employees,” he wrote in an early shareholder letter. Compensation, especially early on, was heavily weighted to stock options rather than cash. “We know our success will be largely affected by our ability to attract and retain a motivated employee base, each of whom must think like, and therefore must actually be, an owner.” There are three criteria he instructs managers to consider when they are hiring: Will you admire this person? Will this person raise the average level of effectiveness of the group he or she is entering? Along what dimension might this person be a superstar? It’s never been easy to work at Amazon. When Bezos interviews people, he warns them, “You can work long, hard, or smart, but at Amazon.com you can’t choose two out of three.” Bezos makes no apologies. “We are working to build something important, something that matters to our customers, something that we can all tell our grandchildren about,” he says. “Such things aren’t meant to be easy. We are incredibly fortunate to have this group of dedicated employees whose sacrifices and passion build Amazon.com.” These lessons remind me of the way Steve Jobs operated. Sometimes such a style can be crushing, and to some people it may feel tough or even cruel. But it also can lead to the creation of grand, new innovations and companies that change the way we live. Bezos has done all of this. But he still has many chapters to write in his story. He has always been public spirited, but I suspect in the coming years he will do more with philanthropy. Just as Bill Gates’s parents led him into such endeavors, Jackie and Mike Bezos have been models for Bezos as he focuses on missions such as providing great early-childhood education to all kids. I am also confident that he has at least one more major leap to make. I suspect that he will be—and is, indeed, eager to be—one of the first private citizens to blast himself into space. As he told his high school graduating class back in 1982, “Space, the final frontier, meet me there!

Movies are mixture of three things, 1) Real History or science or subject happened , 2) Imagination and Domination - To show that I am the king or I am the queen - So imagination along with showcasing or dominating attitude, 3) Mixture of lies and mysteries - Because no one knows the actual truth, All movies in all languages are under these 3 factors, And objectives for Movie/ Arts/ Entertainment Industries 1) Business i e Money, 2) Winning attitude - That my story or my written script should dominate the world and peoples mind for generations to come i e sublime message or sustainability goals through arts or in non sense / pseudo scientific manner - New world order, So if you are idiot consider movies as reality and live in fantasy, if you are moderate then comment or give opinion about movies such that it is a sustainability goal or new world order - So that you can make fun of the movie and producers will make fun of you by box office collections, If you are smart watch any movies or arts you like but do not comment much, but keep it in your mind - Use it as a tool to understand the producer, director, screenplay writer, casts mind and understand the situation why that movie or art was created or for what reason, what was the motive and all, so that definetley you can do a lot of research not only about art but also about business mind set, And finally if you are Intelligent, watch anything you like, comment anything as you wise and go and take a nap and wake up next morning as if nothing happened - Simply do not even care, But If you have mercy heart, use all of your intelligence and apply wherever you wish (For me Science), for you might be art, sport, politics, etc, so wherever you wish, apply there and reap the benefits - so that you will be example for millions and also have social dimension where your application also somehow benefits the common or society

The vertical dimension reflects the transition from agrarian societies to industrial societies, which brings secularization, bureaucratization, urbanization, and rationalization. These changes are linked with a polarization between traditional and secular-rational values. Societies whose people have traditional religious values fall toward the bottom of Figure 2.1; those with secular-rational values fall near the top. The people of traditional societies emphasize religion; they consider large families desirable and are in favor of showing more respect for authority; they rank relatively low on achievement motivation and oppose divorce, abortion, and homosexuality. The people of other societies consistently fall toward the opposite end of the spectrum on all of these orientations. The people of societies located near the top of this dimension have a secular outlook and show relatively high levels of political interest: state authority is more important for them than traditional religious authority. Traditional values are negatively linked with a society’s level of economic development but positively linked with

You have no soul," he teased her. "You're right," she answered soberly. "I didn't think it showed." "You're only playing word games now." "No," she said, "what proof have I of a soul?" "How can you have a conscience if you don't have soul?" he asked despite himself - he wanted to keep things light, to get back onto a better footing after their last episode of moral wrestling and estrangement. "How can a bird feed its young if it has no consciousness of before and after? A conscience, Yero my hero, is only consciousness in another dimension, the dimension of time. What you call conscience I prefer to call instinct. Birds feed their young without understanding why, without weeping about how al that is born must die, sob, sob. I do my work with a similar motivation: the movement in the gut toward food, fairness, and safety. I am a pack animal wheeling with the herd, that's all. I'm a forgettable leaf on a tree." "Since your work is terrorism, that's the most extreme argument for crime I've ever heard. You're eschewing all personal responsibility. It's as bad as those who sacrifice their personal will into the gloomy morasses of the unknowable will of some unnamable god. If you suppress the idea of personhood then you suppress the notion of individual culpability.

Admission to the school of self-inquiry is dependent rather on our motivation, willingness, and effort to explore the inner dimensions of our being.

The objective of Karma-Yoga is stated to be “action freedom.” The actual Sanskrit term is naishkarmya, which literally means “nonaction.” But this literal meaning is misleading, because it is not inactivity that is intended here. Rather, naishkarmya-karman corresponds to the Taoist notion of wu-wei, or inaction in action. That is to say, Karma-Yoga is about freedom in action, or the transcendence of egoic motivations. When the illusion of the ego as acting subject is transcended, then actions are recognized to occur spontaneously. Without the interference of the ego, their spontaneity appears as a smooth flow. Hence truly enlightened beings have an economy and elegance of movement about them that is generally absent in unenlightened individuals. Behind the action of the enlightened being there is no author; or we could say that Nature itself is the author. Action performed in the spirit of self-surrender has benign invisible effects. It improves the quality of our being and makes us a source of spiritual uplift for others. Lord Krishna, in the Bhagavad-Gītā, speaks of the karma-yogin’s working for the welfare of the world. The Sanskrit phrase he uses is loka-samgraha, which literally means “world gathering” or “pulling people together.” What it refers to is this: Our own personal wholeness, founded in self-surrender, actively transforms our social environment, contributing to its wholeness. “Mahatma” Gandhi was modern India’s most superb example of a karma-yogin in action. He worked tirelessly on himself and for the welfare of the Indian nation. In pursuing the lofty ideal of Karma-Yoga, Gandhi had to give up his life. He did so without rancor, with the name of God—“Rām”—on his lips. He embraced his destiny, trusting that none of his spiritual efforts could ever be lost, as is indeed the solemn promise of Lord Krishna in the Bhagavad-Gītā, which Gandhi read daily. Gandhi believed in the inevitability of karma, but he also believed in free will.

It is impossible for one who is lodged in mundane consciousness to evaluate definitively the competence of any guide to transformation and transcendence, without having already attained to an equal degree of transcendence. No number of “objective” criteria for assessment can remove this “Catch-22” dilemma. Therefore the choice of a guide, path, or group will remain in some sense a subjective matter. Subjectivity, however, has many modes, from self-deluding emotionality to penetrating, illuminative intuition. Perhaps the first job of the seeker would best be to refine that primary guide, one’s own subjectivity.10 Ram Dass (Richard Alpert), who has functioned on both sides of the fence (as a devotee of Neem Karoli Baba and as a teacher in his own right), has made the following complementary observation: Some people fear becoming involved with a teacher. They fear the possible impurities in the teacher, fear being exploited, used, or entrapped. In truth we are only ever entrapped by our own desires and clingings. If you want only liberation, then all teachers will be useful vehicles for you. They cannot hurt you at all.11 This is true only ideally. In practice, the problem is that in many cases students do not know themselves sufficiently to be conscious of their deeper motivations. Therefore they may feel attracted precisely to the kind of teacher who shares their own “impurities”—such as hunger for power—and hence have every reason to fear him or her. It seems that only the truly innocent are protected. Although they too are by no means immune to painful experiences with teachers, at least they will emerge hale and whole, having been sustained by their own purity of intention. Accepting the fact that our appraisal of a teacher is always subjective so long as we have not ourselves attained his or her level of spiritual accomplishment, there is at least one important criterion that we can look for in a guru: Does he or she genuinely promote disciples’ personal and spiritual growth, or does he or she obviously or ever so subtly undermine their maturation? Would-be disciples should take a careful, levelheaded look at the community of students around their prospective guru. They should especially scrutinize those who are closer to the guru than most. Are they merely sorry imitations or clones of their teacher, or do they come across as mature men and women? The Bulgarian spiritual teacher Omraam Mikhaёl Aїvanhov, who died in 1986, made this to-the-point observation: Everybody has his own path, his mission, and even if you take your Master as a model, you must always develop in the way that suits your own nature. You have to sing the part which has been given to you, aware of the notes, the beat and the rhythm; you have to sing it with your voice which is certainly not that of your Master, but that is not important. The one really important thing is to sing your part perfectly.

Spiritual teachers, by their very nature, swim against the stream of conventional values and pursuits. They are not interested in acquiring and accumulating material wealth or in competing in the marketplace, or in pleasing egos. They are not even about morality. Typically, their message is of a radical nature, asking that we live consciously, inspect our motives, transcend our egoic passions, overcome our intellectual blindness, live peacefully with our fellow humans, and, finally, realize the deepest core of human nature, the Spirit. For those wishing to devote their time and energy to the pursuit of conventional life, this kind of message is revolutionary, subversive, and profoundly disturbing.

If you want to make a difference in life, do not be terrified of change. It will position you in a higher dimension.

But that’s the thing when you grow up feeling different to everyone else. And I know when you’re a teenager everybody feels different and alien to the other people around them, but there seems to be an added dimension when you’re queer. It’s because for that period of time you’re more isolated than anybody else, and you truly think you are the only one of your kind so you create fantastic barriers and defence strategies for yourself to survive. And when you get older and realise that you can take them down, it’s an internal and eternal struggle to do so. Fear is the best de-motivator in the world.

Everyone is now so eager to see the government "reveal" this long-awaited information that no one questions the reality of the basic facts and the political motivations that could inspire a manipulation of those facts. Trying to outsmart the CIA and the Pentagon has become such a national pastime that lawsuits against federal agencies under the Freedom of Information Act have begun to accumulate. All that has been shown so far is that these agencies were involved – often covertly – in many aspects of the UFO problem. I suspect that they are still involved. Discovering the secret of the UFO propulsion mechanism could be such a military breakthrough that any research project connected with it would enjoy the highest level of classification. But these UFO enthusiasts who are so anxious to expose the government have not reflected that they may be playing into the hands of a more sophisticated coverup of the real situation. Because of their eagerness to believe any indication that the authorities already possess the proof of UFO reality, many enthusiasts provide an ideal conduit for anyone wishing to spread the extraterrestrial gospel. The purpose of such an exercise need not be complex or strategically important. It could be something as mundane as a political diversion, or a test of the reliability of information channels under simulated crisis conditions, or a decoy for paramilitary operations. None of these rumors is likely to lead us any closer to a solution that can only be obtained by careful, intelligent, and perhaps tedious scientific research. The truth is that the UFOs may not be spacecraft at all. And the government may simply be hiding the fact that, in spite of the billions of dollars spent on air defense, it has no more clues to the nature of the phenomenon today than it did in the forties when it began its investigations.

Every nation and every culture Since the beginning of time Has tried to make sense of this Intelligence, Whatever IT truly is. We all, every one of us, Want to know what IT is And what IT wants. We want our existence To make sense. We want our existence To have a reason, A meaning, a purpose, An ultimate destination. And we want to know That we go on After the death of these bodies. In our mission to understand, In our mission to make sense of it all, Mankind has given IT, Whatever IT truly is, Many different names And forms and motives And desires and agendas, Down to even the most petty Of the human emotions Of jealousy and greed and pride, And the need for praise. We have made IT racist. We have made IT sexist. We have given IT preferences Among races and creeds and cultures And nations and sexes and political parties. We have even used these beliefs To wage wars on each other. Yet the beliefs and the preferences That we have given IT Are our own doing. They represent Our feeble attempts At comprehending something That is far beyond our kin. Something that is beyond names And beyond agendas, Beyond human motives and understandings and desires, Beyond time and space, Beyond form and dimension, Beyond all that we, in our current level of understanding, Could possibly grasp.

The dramatic strategy of the show provides a simple and effective means to blend melodrama with farce (which Sondheim claims as his “two favorite forms of theatre because … they are obverse sides of the same coin”).37 Starkly put, the show develops a pattern of first scaring the hell out of its audience and then rescuing the situation through humor, each time by introducing Mrs. Lovett into a situation saturated with Sweeney Todd’s wrenching angst. This scare-rescue pattern happens twice to great effect, at the beginning and end of Act I, but its real payoff is the devastating conclusion, where there is no comic rescue. The denial of this previous pattern greatly intensifies the darkness of the supremely bleak ending, making the show’s musical profile seem operatic to Broadway audiences even though, ironically in this respect, the denouement unfolds with only intermittent singing.38 But the musical dimension of the show is also deliberately operatic, as it interweaves, Wagner-like, a host of recurring motives, mostly related to each other through a common origin in the Dies Irae, from the Catholic requiem mass. The Dies Irae (literally, “Day of Wrath”; see example 7.1) was taken up as a symbol of death and retribution in music throughout the nineteenth century and continuing into the twentieth (the most important early such use was by Berlioz in his 1830 Symphonie fantastique). Most scene changes bring back “The Ballad of Sweeney Todd,” which includes both fast and slow versions of the Dies Irae (example 7.1) and builds up to a frenetic, obsessive chorus of “Sweeney, Sweeney.

This Venus is also an abstraction. It is clearly a human body, but a heavily distorted one, with features that are well beyond realism. The breasts are colossal, and the head is tiny. She has a huge waist, and engorged labia. These enhanced sexual characteristics are also seen in some of the other Palaeolithic Venus figurines, which has led to speculation that these were fertility charms, or even goddesses of fertility. Some people have suggested that they might be pornography. While there is no shortage of art by men depicting sexualised women, we cannot know the motivation of the Venus sculptor. The similarities between the few Venus figurines that remain do suggest a sexual dimension to their existence, and imagining that they are fertility amulets is no more or less speculative than considering that they are the fantasy of a Palaeolithic artist. We’re not sure why the heads are often small: it might be to do with perspective, that you can’t actually see your own head, so relatively from one’s own vision it is small, and looking down, breasts may look disproportionally larger; though that doesn’t account for the fact that the artist could’ve seen the heads and bodies of other people. Maybe it was an artistic choice. If in one million years’ time, you discovered a Francis Bacon portrait or the Bayeux tapestry isolated out of any context, you might have questions about what was on the minds of those artists. We will never know what the Palaeolithic sculptors were thinking. What we do know is that their minds were not different to our own.

Light and dark are a puzzle That knows the dimensions of its depth Reaching into the castles of kingdoms Where iconic warriors have leapt

Within the dimensions of an infinite dance, Lives a crowd that looks for a unique tree, It serenades hearts to join its trance, So they can swim in the beautiful blue sea

All the ancient dissimilarities, conflicts and antagonisms were solely due to the fragmentary fashion in which people had been content, until then, to study the universe. When all these divergent rays of thought had found their common focal point in the four-dimensional synthesis, natural variations were no longer anything but harmonic manifestations of a single common thought. And from matter, formerly judged inert, to the noblest speculations of the human mind, the world was now no more than a single soul, living the same life, an emanation of a single diverse thought that was named, in memory of the naïve beliefs of old, the Golden Eagle. This union of minds, of the same time and all times, by the direct path of the fourth dimension—by the subconscious, as one would once have put it—had nothing blissful or passive about it, though, although no one had believed otherwise in the times when humankind still dreamed of naïve celestial sentimentality and eternal paradisal adoration. More than ever, contradiction engendered an intense intellectual life in which opposition alone, as in all the mind’s operations, was able to motivate thought. What ensured that all effort became useful and positive, however, was that each individual action of intelligence concurred with the same continuous whole—just as, in a statue, all the lines, because they are opposed, unite to perfect a single masterpiece—and that love had replaced hatred since the language of the four-dimensional soul had been substituted for the fragmentary hypocrisies of three-dimensional modes of expression: hypocrisies contained in the concrete words of language as in the relative formulas of science. After overturning all human traditions and mores, sincerity, imposed by the direct reading of thoughts, had engendered love and created, in the spiritual domain, a sort of state of nature, this time transcendental, that marked the definitive liberation of the human mind. Every man understood, in the Age of the Golden Eagle, that he was but one fragment of a single statue—whether an eye, nose or finger did not matter—that he was only one act of the same intelligence, and that he desired the beauty of the whole with all his heart, his duty was to devote all his strength to make the part that was confided to him as beautiful as possible. That detail of the whole, his personality, immortal as the whole outside time, was the art-work signed with his name for all eternity within the universal art-work; it was the “I” marking his place in the universal continuum. It was not important whether the act was one of intelligence, faith, revolt or kindness, provided it was worthy of the whole; on the contrary, woe betide the man if his “I” was nothing but a defect, a lack or a fault, forever.

The reign of goodness is only possible in the four-dimensional continuum; it will make us understand the universality of love. Doubt is indeed a virtue of maturity for civilizations as for men; it engenders indulgence and disinclination to action; it should be a motive for discouragement for the ignorant, but the crown of all science for those who have learned everything. Now, the reign of goodness will not be possible on Earth until the day when the language of the soul has replaced the provisional deception of formulas and words. And on that day alone will the profound and universal meaning be revealed of love: a symbol still infinitely relative and restricted today, but which will become the formidable continuous reality of the future world of four dimensions, as pain is that of the engendered world of three dimensions.

In the third chapter of this “Song of the Lord,” Krishna instructs Arjuna—and us—in what is called “skillful action.” Krishna argues that activity is an inseparable attribute of finite existence. Nothing that exists in the realm of Nature is, in the last analysis, inactive. The cosmos (prakriti), which is composed of three types of primary qualities (guna), is a perpetual motion machine. If it ceased to move even for a moment, the cosmos would collapse. This view coincides with the findings of modern physics, which has revealed to us a universe that is continually vibrating. Therefore, concludes Krishna, it does not make much sense to want to abstain from action. Mere inactivity is not the answer to our existential problems. It is fine to renounce the world and dedicate one’s life to contemplating the Divine, providing one can really do it. But few people have the necessary stamina for the rigors of such a solitary lifestyle. Besides, argues Krishna, there is a better way to Self-realization (or God-realization) than renunciation. And that is to continue to be active but to act free from egoic attachment. In this way, the continuation of human life is ensured, while at the same time it is being transformed by one’s self-transcending disposition. Krishna’s activist gospel, then, does not ask us to carry on as usual. True, the karma-yogin continues to get up in the morning, use the bathroom, eat breakfast, go to work, interact with people during the day, return home, eat dinner, spend time with the family, read, listen to music, make love, and sleep. But he endeavors, by degrees, to do all this with a subtle yet significant difference: All of these actions are engaged in the spirit of self-surrender. In other words, they are all opportunities to go beyond mere egoic preferences and fixations and to cultivate instead quiet awareness and communion with the Divine. An important aspect of the practice of Karma-Yoga is the nonneurotic disinterest in what Krishna calls the “fruit” (phala) of one’s actions. Ordinarily, our actions are governed by so-called ulterior motives—those mostly hidden expectations that would see us rewarded for our deeds. For instance, by putting in an extra hour at work, we secretly, or otherwise, hope to impress the boss. By taking our children to sporting events on Saturdays, we hope for them to share our own excitement, or by sending them to medical school, we seek to live out our own dreams through their lives. By helping an elderly or blind person cross the street, we expect, below the threshold of our conscious mind, to be thanked and thus receive an emotional boost. Or, more subtly, we may do things out of a sense of duty, but without heart. In that case, our actions remain as self-involved as ever. Grim determination is no substitute for the spirit of self-transcendence.

we learned that just as the fast-food restaurant had been improving the milkshake on dimensions of improvement irrelevant to the jobs that customers were trying to do, our schools were improving themselves on dimensions of improvement irrelevant to the job that students are trying to do. There is no way that we can motivate children to work harder in class by convincing them that they should do this. Rather, we need to offer children experiences in school that help them do these jobs—to feel successful and do it with friends.

The following is a quotation from the Mahābhārata that describes our present era and the immediately preceding yuga, revealing a progressive deterioration of humanity’s moral fiber. Again, in the dvāpara-yuga the moral order (dharma) exists [only] half. [God] Vishnu becomes yellow, and the Veda is now fourfold [i.e., the original wisdom is split into the four Vedic hymnodies]. Thence, some [adhere to] four Vedas, others to three Vedas, or two Vedas, or a single Veda, while yet others have no hymns [at all]. Thus, owing to the broken traditions, rites become manifold and creatures, fond of austerities and almsgiving, become rajas-motivated2. Due to ignorance about the single Veda, the Vedas become multiple and because of the collapse of truth, few adhere to truthfulness. Many diseases appear for those who have fallen from truth, and there are desires and disasters caused by fate. Afflicted by these, [some] men perform very severe austerities; others, filled with [worldly] desires or desiring heaven, conduct sacrifices. Thus with the onset of the dvāpara, creatures perish through their lawlessness. In the kali-yuga, O Kaunteya, the moral order (dharma) exists by one quarter only. With the onset of this tamas-motivated3 age, O Keshava [i.e., God Vishnu] becomes black (krishna). The Vedic ways of life end, and so do the moral order, sacrifice, and rites. Plagues, disease, sloth, blemishes such as anger, as well as calamities, sickness, and afflictions prevail. In the course of the yugas, the moral order diminishes increasingly. With the diminution of the moral order, the people (loka) diminish. This description of the kali-yuga is not as daunting as it is in some other scriptures. But the message is clear enough: Ours is a sinister age. What thinking person would not agree? Can we not, by now, fill a whole library with tales of human foolishness, of humanity’s thoughtless interference with the life-world and its almost unbelievable lack of concern for fellow beings, both human and nonhuman? Is there no hope, then, for humankind? Is historian Oswald Spengler’s dark prophecy of the decline of the West (and with it, also of the East) coming true?4 Or are there, today, forces at work that countermand the Zeitgeist, the spirit of the age? This latter appears to be the case. It could not be otherwise. Or else our species would have perished long ago, right at the outset of the kali-yuga. The kali-yuga, then, does not signal total spiritual darkness or inevitable doom. Inverting a popular maxim, one can perhaps say that where there is shadow there is also light. Here and there, the present dark age is pierced by shafts of light. It is not without its benign counterbalancing influences.

Practicing meditation as escape has the dimensions of hypocrisy and deluding oneself. So meditation must be for the evolution and improvement of one's mind and for its purification. There can be no spiritual practice which is motivated by the desire to escape from complexity. Abandoning what we authentically know about ourselves in order to conform to the demands of our society drags both ourselves and our societies down to the level of something functional rather than something alive. Non-violent struggle is simply note newsworthy and places no pressure on politicians to act. It can safely be ignored because its response to being ignored will remain non-violent.

While in Europe aspiring Communists were motivated, above all, by the desire to ameliorate social injustices, the East Asian version of Communism had both social and nationalist dimensions. In the 1920s and 1930s, in the era when Kim Il Sung, Mao Zedong, and Ho Chi Minh were young idealists, Communism in East Asia was widely seen as a shortcut to the national revival and modernity, a way not only to solve social problems but also to leapfrog past stages of backwardness and colonial dependency.

Success has six holistic dimensions symbolized by: Heart, Mind, Body, Passion, Focus and Health.

Cultivating an atmosphere of respect through caring relationships is particularly significant for Latino and Latina students (Garza 2008) as it is a critical source of motivation for Latino and Latina students who may feel marginalized by the schooling process (Perez 2000). Ladson-Billings (2009) found that the ability to form positive relationships between students and teacher was one of the most important criteria for identifying exemplary CRP educators. Gay (2000) emphasizes that the actual sites for determining successful learning resides in the interactions between learners—and between learners and their teacher. The fact that this positive student-teacher relationship was missing adds another dimension to the explanation of student nonperformance.

THERE HAVE BEEN MOMENTS when my whole life made sense. I knew exactly who I was. The people in my life were all there for a reason. Clearly, and without a shred of doubt, I knew that the reason was love, so for that moment I could laugh at the preposterous notion that I had enemies or that I was a stranger in this world. Perfection has a mysterious way of slipping in and out of time. Few people, I imagine, haven’t felt the kind of moment I just described, but I’ve never met a single person who could hold on to it. But people desperately want to, and often this hunger motivates their spiritual life.

A brane is a distinct region of spacetime that extends through only a (possibly multidimensional) slice of space. The word “membrane” motivated the choice of the word “brane” because membranes, like branes, are layers that either surround or run through a substance.

Like the psychological model outlined above, the psychiatric understanding of ’organised paedophilia’ is a framework that is focused primarily on individual psychological factors and overlooks the role of violence in criminal groups and the contexts in which such groups emerge. The underlying assumption of literature on ‘organised paedophilia’ is that members of sexually abusive groups are motivated by a pathological sexual interest in children but this does not accord with evidence that suggests that abusive groups can simultaneously abuse children and women. It is increasingly recognised that sexual offenders may not specialise in one particular victim category, and a significant proportion of child sexual abusers have also offended against adults (Cann et al. 2007, Heil et al. 2003). Furthermore, many of the behaviours of abusive groups appear to be designed to elicit fear and pain from the victim rather than to generate sexual pleasure for the perpetrator per se., are not mutually exclusive, but there is a sadistic dimension to organised abuse that is not explicable as ‘paedophilic’. A survivor of organised abuse from Belgium, Regina Louf, made this point clearly when she said: I find the expression ‘paedophile network’ misleading. For me paedophiles are those men who go to playgrounds or swimming pools, priests…I certainly don't want to exonerate them, but I would rather have paedophiles than the types we were involved with. There were men who never touched the children. Whether you were five, ten, or fifteen didn’t matter. What mattered to them was sex, power, experience. To do things they would never have tried with their own wives. Among them were some real sadists. (Louf quoted in Bulte and de Conick 1998) A credible theoretical account of organised abuse must necessarily (a) account for the available empirical evidence of organised abuse, (b) address the complex patterns of abuse and violence evident in sexually abusive groups, and (c) explain the ways in which sexually abusive groups form in a range of contexts, including families and institutions.

Perhaps we can define love, at once in its familial, sexual and worldly forms, as a kind of respect, a sensitivity on the part of one person to another’s existence. To be shown love is to feel ourselves the object of concern: our presence is noted, our name is registered, our views are listened to, our failings are treated with indulgence and our needs are ministered to. And under such care, we flourish. There may be differences between romantic and status forms of love—the latter has no sexual dimension, it cannot end in marriage, those who offer it usually bear secondary motives—and yet status beloveds will, just like romantic ones, enjoy protection under the benevolent gaze of appreciative others.

The inner dimension and the hidden time have already been discovered.

Tripolar spirituality is not a desirable consequence or an optional third way; it is not an extra or additive dimension. Rather, it is a radical alternative to both monopolar and bipolar spirituality. When love for God and neighbor are interdependent and inseparable, a pivotal redirection results, and an acute deviation from social norms ensues. Committing oneself to tripolar spirituality is making a painful decision to depart from cultural mandates and to risk countercultural actions motivated by a new agenda that becomes the prime factor revolutionizing one’s life.

Duckworth finds it useful to divide the mechanics of achievement into two separate dimensions: motivation and volition. Each one, she says, is necessary to achieve long-term goals, but neither is sufficient alone. Most

St. John would say that the natural working of the faculties is not adequate to attain to union with God, and the beginner is drawn to spiritual exercises as much by the satisfaction as by any purely spiritual motives. For the psychologist, even while he is refraining from making any judgment about the religious object, is often painfully aware that if interior experiences are viewed as if they had nothing to do with the overall dynamics of the psyche, then their recipient runs the risk of damaging his psychic balance. If temptations must be seen only as the direct working of the devil and inspirations and revelations the direct working of the Holy Spirit, then the totality of the psyche and the flow of its energy will be misunderstood. The biggest danger to the beginner experiencing sensible fervor, or any other tangible phenomenon, is that they will equate their experience purely and simply with union with God. The very combination of genuine spiritual gifts and how these graces work through the psyche creates a sense of conviction that this, indeed, is the work of God, but this conviction is often extended to deny the human dimension as if any participation by the psyche is a denial of divine origin. The beginner, then, can become impervious to psychological and spiritual advice. The sense of consolation, the feeling of completion, the visions seen, or the voices heard, the tongue spoken, or the healings witnessed, are all identified with the exclusive direct action of God as if there were no psyche that received and conditioned these inspirations. This same attitude is then carried over into daily life and how God's action is viewed in this world. If God is so immediately present, miracles must be taking place daily. God must be intervening day-by-day, even in the minor mundane affairs of the recipients of His Spirit. This does not mean that genuine miracles do not take place, nor that genuine inspirations do not play a role in daily life, but rather, if we believe that they are conceptually distinguishable from the ordinary working of consciousness, we run the risk of identifying God's action with our own perceptions, feelings and emotions. The initial conversion state, precisely because of the degree of emotional energy it is charged with, is often clung to as if the intensity of this energy is a guarantee of its spiritual character. As beginners under the vital force of these tangible experiences we take up an attitude of inner expectancy. We look to a realm beyond the arena of the ego and assume that what transpires there is supernatural. We reach and grasp for interior messages. Thus arises a real danger of misinterpreting what we perceive. What Jung says about the inability to discern between God and the unconscious at the level of empirical experience is verified here. We run the risk of confusing the spiritual with the psychic, our own perceptions with God Himself. An even greater danger is that we will erect this kind of knowledge into a whole theology of the spiritual life, and thus judge our progress by the presence of these phenomena. “The same problem can arise in a completely different context, which could be called a pseudo-Jungian Christianity. In it the realities of the psyche which Jung described are identified with the Christian faith. Thus, at one stroke a vivid sense of experience, even mysticism, if you will, arises. The numinous experience of the unconscious becomes equivalent to the workings of the Holy Spirit. Dreams and the psychological events that take place during the process of individuation are taken for the stages of the life of prayer and the ascent of the soul to God by faith. But this mysticism is no more to be identified with St. John's than the previous one of visions and revelations.

knowledge of God,” as the Bible speaks of it, involves a claim upon our entire lives, a motivation of our whole existence in every dimension. Coming to know God is a matter of response to the God encountered in the Story, and of risking our lives to become a part of that Story.

There are endless blessings connected to your accomplished vision. To step into a higher dimension, pray and ask God for a revelation and the determination to work on your vision.

So you’re saying,” I interjected, “that there is no organized, conspiratorial evil in the world, no satanic plot to which we fall prey?” “None. There is only human fear and the bizarre ways that humans try to ward it off.” “What about the many references in sacred texts and scriptures to Satan?” “This idea is a metaphor, a symbolic way of warning people to look to the divine for security, not to their sometimes tragic ego urges and habits. Blaming an outside force for everything bad was perhaps important at a certain stage in human development. But now it obscures the truth, because blaming our behavior on forces outside ourselves is a way of avoiding responsibility. And we tend to use the idea of Satan to project that some people are inherently evil so we can dehumanize the ones we disagree with and write them off. It is time now to understand the true nature of human evil in a more sophisticated way and then to deal with it.” “If there is no satanic plot,” I said, “then ‘possession’ doesn’t exist.” “That’s not so,” Wil said emphatically. “Psychological ‘possession’ does exist. But it is not the result of a conspiracy of evil; it is just energy dynamics. Fearful people want to control others. That’s why certain groups try to pull you in and convince you to follow them, and ask you to submit to their authority, or fight you if you try to leave.” “When I was first drawn into that illusory town, I thought I had been possessed by some demonic force.” “No, you were drawn in because you made the same mistake you made earlier: you didn’t just open up and listen to those souls; you gave yourself over to them, as if they automatically had all the answers, without checking to see if they were connected and motivated by love. And unlike the souls who are divinely connected, they didn’t back away from you. They just pulled you into their world, the same way some crazy group or cult might do in the physical dimension if you don’t discriminate.” Wil paused as if in thought, then continued. “All this is more of the Tenth Insight; that’s why we’re seeing it. As communication between the two dimensions increases, we’ll begin to have more encounters with souls in the Afterlife. This part of the Insight is that we must discern between those souls who are awake and connected with the spirit of love and those who are fearful and stuck in an obsessive trance of some kind. But we must do so without invalidating and dehumanizing those caught in such fear dramas by thinking they are demons or devils. They are souls in a growth process, just like us.