Endeavor Best Quotes

In those things toward which we exerted our best endeavors we succeeded.

Let me list for you some of the many ways in which you might be afraid to live a more creative life: You’re afraid you have no talent. You’re afraid you’ll be rejected or criticized or ridiculed or misunderstood or—worst of all—ignored. You’re afraid there’s no market for your creativity, and therefore no point in pursuing it. You’re afraid somebody else already did it better. You’re afraid everybody else already did it better. You’re afraid somebody will steal your ideas, so it’s safer to keep them hidden forever in the dark. You’re afraid you won’t be taken seriously. You’re afraid your work isn’t politically, emotionally, or artistically important enough to change anyone’s life. You’re afraid your dreams are embarrassing. You’re afraid that someday you’ll look back on your creative endeavors as having been a giant waste of time, effort, and money. You’re afraid you don’t have the right kind of discipline. You’re afraid you don’t have the right kind of work space, or financial freedom, or empty hours in which to focus on invention or exploration. You’re afraid you don’t have the right kind of training or degree. You’re afraid you’re too fat. (I don’t know what this has to do with creativity, exactly, but experience has taught me that most of us are afraid we’re too fat, so let’s just put that on the anxiety list, for good measure.) You’re afraid of being exposed as a hack, or a fool, or a dilettante, or a narcissist. You’re afraid of upsetting your family with what you may reveal. You’re afraid of what your peers and coworkers will say if you express your personal truth aloud. You’re afraid of unleashing your innermost demons, and you really don’t want to encounter your innermost demons. You’re afraid your best work is behind you. You’re afraid you never had any best work to begin with. You’re afraid you neglected your creativity for so long that now you can never get it back. You’re afraid you’re too old to start. You’re afraid you’re too young to start. You’re afraid because something went well in your life once, so obviously nothing can ever go well again. You’re afraid because nothing has ever gone well in your life, so why bother trying? You’re afraid of being a one-hit wonder. You’re afraid of being a no-hit wonder

Everyone will be forgotten, nothing we do will make any difference, and all good endeavours, even the best, will come to naught. Unless there is God. If the God of the Bible exists, and there is a True Reality beneath and behind this one, and this life is not the only life, then every good endeavour, even the simplest ones, pursued in response to God's calling, can matter forever.

And such is your definition of matrimony and dancing. Taken in that light, certainly their resemblance is not striking; but I think I could place them in such a view. You will allow that in both man has the advantage of choice, woman only the power of refusal; that in both it is an engagement between man and woman, formed for the advantage of each; and that when once entered into, they belong exclusively to each other till the moment of its dissolution; that it is their duty each to endeavor to give the other no cause for wishing that he or she had bestowed themselves elsewhere, and their best interest to keep their own imaginations from wandering towards the perfections of their neighbors, or fancying that they should have been better off with any one else.

If God’s purpose for your job is that you serve the human community, then the way to serve God best is to do the job as well as it can be done.

My third maxim was to endeavor always to conquer myself rather than fortune, and change my desires rather than the order of the world, and in general, accustom myself to the persuasion that, except our own thoughts, there is nothing absolutely in our power; so that when we have done our best in things external to us, all wherein we fail of success is to be held, as regards us, absolutely impossible: and this single principle seemed to me sufficient to prevent me from desiring for the future anything which I could not obtain, and thus render me contented

The best thing a man can do for his culture when he is rich is to endeavor to carry out those schemes which he entertained when he was poor.

We are bound first to imform ourselves concerning so great a matter as the revolt of millions of people- what they are struggling for, what they are struggling against, and how the struggle stands- from day to day...as best you can; and second, to spread this knowledge among others, and endeavor to do what little you can to awaken the consciousness and sympathy of others.

His hidden meaning lies in our endeavors; Our valors are our best gods.

To the rocket scientist, you are a problem. You are the most irritating piece of machinery he or she will ever have to deal with. You and your fluctuating metabolism, your puny memory, your frame that comes in a million different configurations. You are unpredictable. You're inconstant. You take weeks to fix. The engineer must worry about the water and oxygen and food you'll need in space, about how much extra fuel it will take to launch your shrimp cocktail and irradiated beef tacos. A solar cell or a thruster nozzle is stable and undemanding. It does not excrete or panic or fall in love with the mission commander. It has no ego. Its structural elements don't start to break down without gravity, and it works just fine without sleep. To me, you are the best thing to happen to rocket science. The human being is the machine that makes the whole endeavor so endlessly intriguing.

Many bad things were done under the Evil Empire" she said. "The best we can do now is undo them. Will you assist in this endeavor?" "In every way that I can" said Nutt. "I would like you to teach them civilized behavior," said Ladyship coldly. He appeared to consider this. "Yes, of course, I think, that would be quite possible," he said. "And who would you send to teach the humans?" There was a brief outburst of laughter from Vetinari, who immediately cupped his hand over his mouth. "Oh I do beg your pardon," he said.

When I walk into [the studio] I am alone, but I am alone with my body, ambition, ideas, passions, needs, memories, goals, prejudices, distractions, fears. These ten items are at the heart of who I am. Whatever I am going to create will be a reflection of how these have shaped my life, and how I've learned to channel my experiences into them. The last two -- distractions and fears -- are the dangerous ones. They're the habitual demons that invade the launch of any project. No one starts a creative endeavor without a certain amount of fear; the key is to learn how to keep free-floating fears from paralyzing you before you've begun. When I feel that sense of dread, I try to make it as specific as possible. Let me tell you my five big fears: 1. People will laugh at me. 2. Someone has done it before. 3. I have nothing to say. 4. I will upset someone I love. 5. Once executed, the idea will never be as good as it is in my mind. "There are mighty demons, but they're hardly unique to me. You probably share some. If I let them, they'll shut down my impulses ('No, you can't do that') and perhaps turn off the spigots of creativity altogether. So I combat my fears with a staring-down ritual, like a boxer looking his opponent right in the eye before a bout. 1. People will laugh at me? Not the people I respect; they haven't yet, and they're not going to start now.... 2. Someone has done it before? Honey, it's all been done before. Nothing's original. Not Homer or Shakespeare and certainly not you. Get over yourself. 3. I have nothing to say? An irrelevant fear. We all have something to say. 4. I will upset someone I love? A serious worry that is not easily exorcised or stared down because you never know how loved ones will respond to your creation. The best you can do is remind yourself that you're a good person with good intentions. You're trying to create unity, not discord. 5. Once executed, the idea will never be as good as it is in my mind? Toughen up. Leon Battista Alberti, the 15th century architectural theorist, said, 'Errors accumulate in the sketch and compound in the model.' But better an imperfect dome in Florence than cathedrals in the clouds.

But alas, my dear child, we are the slaves of custom, the dupes of prejudice, and dare not stem the torrent of the opposing world, even though our judgments condemn our compliance! However, since the die is cast, we must endeavor to make the best of it.

Your cruelties and mistakes may look damning to you, but that is not what I see. Every human conversation is more elegant and complex than the entire solar system that contains it. You have no idea how marvelous you are, but I am not only here to protect what you are now, I am here to protect what you will become. I can't tell you what that might be because I don't know. That unknown is a diamond in a universe of dirt. Uncertainty. Unpredictability. It is when you turn your emotions into art. It is BTS and the Sistine Chapel and Rumi's poetry and Ross Geller on the stairs yelling, 'Pivot.' Every creation great and small, they are our diamonds. And what you may be in two hundred years, we can guess with fair accuracy. What you are in two thousand . . . Oh, my friends . . . my best friends, you cannot know.

That as he knew his obligation to love GOD in all things, and as he endeavored so to do, he had no need of a director to advise him, but that he needed much a Confessor to absolve him. That he was very sensible of his faults, but not discouraged by them; that he confessed them to GOD, but did not plead against Him to excuse them. When he had so done, he peaceably resumed his usual practice of love and adoration.

Literary award judges have the power to select a prize winner, granting them fame and potentially turning their book into a bestseller. However, determining the best book of the year remains a subjective endeavor. It is not surprising, then, that different panels consistently choose different winners from the same pool of submissions.

Down here in the street, there is a lot less of the law and a lot more personalities. Everyone has found their way around the particular law that influences their endeavors. No one absolutely adheres to the guidelines of the one true law. Everyone is just trying to get by; there’s no room or time for the law or the courts; everyone finds their own way. That’s how things get done, you get yours best you can and I get mine best I can, but sometimes we can get at crossed purposes with each other and then we sort it out ourselves. We don’t call the police, we don’t file a legal suit; we negotiate, we butt heads, but we resolve the issue. That’s what you are seeing Tom, how the real world goes around. Now have a drink, relax and see our other side of life.

There were nights when I left the sessions physically and emotionally drained after hearing the anguish pour out like blood from a gaping wound. Don’t let anyone ever tell you different – psychotherapy is one of the most taxing endeavors known to mankind; I’ve done all sorts of work, from picking carrots in the scorching sun to sitting on national committees in paneled board rooms, and there’s nothing that compares to confronting human misery hour after hour and bearing the responsibility for easing that misery using only one’s mind and mouth. At its best it’s tremendously uplifting as you watch the patient open up, breathe, let go of the pain. At its worst is like surfing in a cesspool struggling for balance while being slapped with wave after putrid wave.

The best part about being a nerd within a community of nerds is the insularity – it’s cozy, familial, come as you are. In a discussion board on the Web site Slashdot.org about Rushmore, a film with a nerdy teen protagonist, one anonymous participant pinpointed the value of taking part in detail-oriented zealotry: Geeks tend to be focused on very narrow fields of endeavor. The modern geek has been generally dismissed by society because their passions are viewed as trivial by those people who ‘see the big picture.’ Geeks understand that the big picture is pixilated and their high level of contribution in small areas grows the picture. They don’t need to see what everyone else is doing to make their part better. Being a nerd, which is to say going to far and caring too much about a subject, is the best way to make friends I know. For me, the spark that turns an acquaintance into a friend has usually been kindled by some shared enthusiasm like detective novels or Ulysses S. Grant.

The best way to proceed with a shared endeavor is to think of yourself as your only competition

Oh, blessed are the children of endeavor in this, that they try and are hopeful. And blessed also are they who, knowing, smile and approve.

The only perfection available to you without compromise is that of intention and effort. If you endeavor to be the best pencil sharpener you can be, and tailor your actions accordingly, you can be certain all else will be forgiven in the final accounting.

Once, when I was a child, I dreamed that Grimbeard the Ghastly, on the deck of his ship The Endless Journey, threw the sword Endeavor up into the air. Up and up it spun, through the inky blackness, across the cavernous span of a hundred years, until, entirely of its own accord, my own left hand sprang out of space and stars and never-ending time and caught it. Now that I am so very old, I am dreaming once again. And in my dream, I am the one throwing the sword. It is spinning now, in the black starlit waters of my dream, right above your head, dear reader. A sword that may look second-best, and secondhand, but but carries the memories of a thousand lost fights, a history lesson in itself. Reach out, and catch it by the hilt. Swear by its name, Endeavor, to do your utmost to make the world a better place than when you arrived in it. For look! There will be dragons all around you, as camouflaged as a Stealth Dragon.

We are the guardians of a great human function. Perhaps of the greatest function among the endeavors of man. We have achieved much and we have erred often. But we are willing in all humility to make way for our heirs. We are only men and we are only seekers. But we seek for truth with the best there is in our hearts. We seek with what there is of the sublime granted to the race of men. It is a great quest.

Even our best endeavors turn against us. A loom that can do the work of eight men should free eight men from servitude. Instead, seven skilled men are put out of work to starve with their families, and one skilled man because the unskilled minder of the mechanical loom. What is the point of progress if it benefits the few while the many suffer?

There’s my Duchess. Before I go, I’m going to tell you something about trust. It goes like this: It’s best if you decide to be true to the relationship rather than being true to the person. Because when the person lets you down (and he/she will!), you’ll say to yourself, “All bets are off!” And you’ll feel free to break a trust or breach privacy or be disloyal in big or small ways. It’s a justification. If you commit to the relationship, you’re being faithful to that. Same with friendship. That’s what I endeavor to do.—PJ

Somehow she made me feel human, and that is, I've learned, one of the best things to be

courage was more important than confidence. When you are operating out of courage, you are saying that no matter how you feel about yourself or your opportunities or the outcome, you are going to take a risk and take a step toward what you want. You are not waiting for the confidence to mysteriously arrive. I now believe that confidence is achieved through repeated success at any endeavor.

It is only when the people become ignorant and corrupt, when they degenerate into a populace, that they are incapable of exercising the sovereignty. Usurpation is then an easy attainment, and an usurper soon found. The people themselves become the willing instruments of their own debasement and ruin. Let us, then, look to the great cause, and endeavor to preserve it in full force. Let us by all wise and constitutional measures promote intelligence among the people as the best means of preserving our liberties.

The gospel of Satan is not a system of revolutionary principles, nor yet a program of anarchy. It does not promote strife and war, but aims at peace and unity. It seeks not to set the mother against her daughter nor the father against his son, but fosters the fraternal spirit whereby the human race is regarded as one great “brotherhood.” It does not seek to drag down the natural man, but to improve and uplift him. It advocates education and cultivation and appeals to “the best that is within us.” It aims to make this world such a comfortable and congenial habitat that Christ’s absence from it will not be felt and God will not be needed. It endeavors to occupy man so much with this world that he has no time or inclination to think of the world to come. It propagates the principles of self-sacrifice, charity and benevolence, and teaches us to live for the good of others, and to be kind to all. It appeals strongly to the carnal mind and is popular with the masses, because it ignores the solemn facts that by nature man is a fallen creature, alienated from the life of God, and dead in trespasses and sins, and that his only hope lies in being born again.

Moreover, we look in vain to philosophy for the answer to the great riddle. Despite its noble purpose and history, pure philosophy long ago abandoned the foundational questions about human existence. The question itself is a reputation killer. It has become a Gorgon for philosophers, upon whose visage even the best thinkers fear to gaze. They have good reason for their aversion. Most of the history of philosophy consists of failed models of the mind. The field of discourse is strewn with the wreckage of theories of consciousness. After the decline of logical positivism in the middle of the twentieth century, and the attempt of this movement to blend science and logic into a closed system, professional philosophers dispersed in an intellectual diaspora. They emigrated into the more tractable disciplines not yet colonized by science – intellectual history, semantics, logic, foundational mathematics, ethics, theology, and, most lucratively, problems of personal life adjustment. Philosophers flourish in these various endeavors, but for the time being, at least, and by a process of elimination, the solution of the riddle has been left to science. What science promises, and has already supplied in part, is the following. There is a real creation story of humanity, and one only, and it is not a myth. It is being worked out and tested, and enriched and strengthened, step by step. (9-10)

We propose to consider first the single elements of our subject, then each branch of part, and, last of all, the whole in all its relations-therefore to advance from the simple to the complex. But it is necessary for us to commence with a glance at the nature of the whole, because it is particularly necessary that in the consideration of any of the parts their relation to the whole be kept constantly in view. We shall not enter into any of the abstruse definitions of War used by publicists. We shall keep to the element of the thing itself, to a duel. War is nothing but a duel on an extensive scale. If we would conceive as a unit the countless number of duels which make up a War, we shall do so best by supposing to ourselves two wrestlers. Each strives by physical force to compel the other to submit to his will: each endeavors to throw his adversary, and thus render him incapable of further resistance. War therefore is an act of violence intended to compel our opponent to fulfill our will.

You see son, a man, a true man, deals with whatever life throws at him at any point in time. A man cannot control his life, he cannot plan it, only a fool really thinks he can. No, the true mark of a man, is someone who accepts that life always changes, and that the most he can do, is to accept the changes that life thrusts upon him and endeavor to learn to live with them, in the best way he can. To accept the life he has, whatever life that may be.

Steris,” he whispered, “I’ve been considering how to proceed once we decide how to infiltrate. I’ve thought about bringing you in with us, and I just don’t see that it’s feasible. I think it would be best if you stayed and watched the horses.” “Very well.” “No, really. Those are armed soldiers. I can’t even fathom how I’d feel if I brought you in there and something happened. You need to stay out here.” “Very well.” “It isn’t subject to—” Wax hesitated. “Wait. You’re all right with this?” “Why wouldn’t I be?” she asked. “I barely have any sense of where to point a gun, and have hardly any capacity for sneaking—that’s really quite a scandalous talent if you think about it, Lord Waxillium. While I do believe that people tend to be safest when near you, riding into an enemy compound is stretching the issue. I’ll stay here.” Wax grinned in the darkness. “Steris, you’re a gem.” “What? Because I have a moderately healthy sense of self-preservation?” “Let’s just say that out in the Roughs, I was accustomed to people always wanting to try things beyond their capacity. And they always seemed determined to do it right when it was the most dangerous.” “Well, I shall endeavor to stay out of sight,” Steris said, “and not get captured.” “I doubt you need to worry about that all the way out here.” “Oh, I agree,” she said. “But that is the sort of statistical anomaly that plagues my life, so I’ll plan for it nonetheless.

Favoring specialization over intelligence is exactly wrong, especially in high tech. The world is changing so fast across every industry and endeavor that it's a given the role for which you're hiring is going to change. Yesterday's widget will be obsolete tomorrow, and hiring a specialist in such a dynamic environment can backfire. A specialist brings an inherent bias to solving problems that spawns from the very expertise that is his putative advantage, and may be threatened by a new type of solution that requires new expertise. A smart generalist doesn't have bias, so is free to survey the wide range of solutions and gravitate to the best one.

Through our own creative experience we came to know that the real tradition in art is not housed only in museums and art galleries and in great works of art; it is innate in us and can be galvanized into activity by the power of creative endeavor in our own day, and in our own country, by our own creative individuals in the arts. We also came to realize that we in Canada cannot truly understand the great cultures of the past and of other peoples, until we ourselves commence our own creative life in the arts. Until we do so, we are looking at these from the outside.

The most successful endeavors in the digital age were those run by leaders who fostered collaboration while also providing a clear vision. Too often these are seen as conflicting traits: a leader is either very inclusive or a passionate visionary. But the best leaders could be both. Robert

Though Jones had formerly believed himself in the very prime of youth and vigor, his first encounter with Lady Bellaston both vexed and puzzled him. For though his own youthful appetites were quickly sated, hers were ravenous and almost beyond his power to satisfy. Her kisses and caresses were a source of inexpressible delight; yet when all was over it was he who collapsed into the most profound slumber. Early the next morning she took him shopping, her manner fresh and cheerful. Jones could not fathom her spritely behavior. And in spite of all his best endeavors, he could scarcely keep his eyes open.

We are always in these days endeavoring to separate intellect and manual labor; we want one man to be always thinking, and another to be always working, and we call one a gentleman, and the other an operative; whereas the workman ought often to be thinking, and the thinker often to be working, and both should be gentlemen in the best sense.

but in general, if possible, it’s best to not be completely nude in unfamiliar abandoned dive bars.

Yet building, repairing, and fitting out these watercraft was a herculean endeavor even in the best of times, and in a period of war it was chaos.

At its best, leadership development is not an “event.” It’s a capacity-building endeavor. It’s a process of human growth and development.

I have a transgressive spirit, and Pop is transgression's best friend.

Christians are to be fully engaged at work as whole persons, giving their minds, hearts, and bodies fully to doing the best job possible on the task at hand.

If you were mine, you would be my first and best concern. I would in all things endeavor to make you happy.

I'm not looking for a man who will save me. I don't need saving. But I do long for a man who is chivalrous. I would like to meet a man who will bring out the best in me and encourage me and support me in my endeavors. I have always been romantic, but I've never lived in a fantasy world. I've always lived in reality and want to man who lives there, too. I know the difference between fantasy and reality.

What is marriage, exactly, and how could we explain it to an alien anthropologist? It’s more than just a living arrangement. Is it an endeavor, a pledge, a symbol, or an affirmation? Is it a span of shared years and shared experiences? A vessel for intimacy? Or does the old joke nail it best? ‘If love is an enchanted dream, then marriage is an alarm clock.’ ” Mostly male laughter in the congregation is shushed. “Maybe marriage is difficult to define because of its array of shapes and sizes. Marriage differs between cultures, tribes, centuries, decades even, generations, and—our alien researcher might add—planets. Marriages can be dynastic, common-law, secret, shotgun, arranged, or, as is the case with Sharon and Peter”—she beams at the bride in her dress and the groom in his morning suit—“brought into being by love and respect. Any given marriage can—and will—go through rocky patches and calmer periods. Even within a single day, a marriage can be stormy in the morning, yet by evening turn calm and blue …

These truths I hold to be self-evident: That man was made to be happy; that happiness is only attainable through useful effort; that the very best way to help ourselves is to help others, and often the best way to help others is to mind our own business; that useful effort means the proper exercise of all our faculties; that we grow only through exercise; that education should continue through life, and the joys of mental endeavor should be, especially, the solace of the old; that where men alternate work, play and study in right proportion, the organs of the mind are the last to fail, and death for such has no terrors. That

Says the Cardinal: "Freethought leads to Atheism, to the destruction of social and civil order, and to the overthrow of government." I accept the gentleman's statement; I credit him with much intellectual acumen for perceiving that which many freethinkers have failed to perceive: accepting it, I shall do my best to prove it, and then endeavor to show that this very iconoclastic principle is the salvation of the economic slave and the destruction of the economic tyrant. ... Hence the freethinker who recognizes the science of astronomy, the science of mathematics, and the equally positive and exact science of justice, is logically forced to the denial of supreme authority. For no human being who observes and reflects can admit a supreme tyrant and preserve his self-respect. No human mind can accept the dogma of divine despotism and the doctrine of eternal justice at the same time; they contradict each other, and it takes two brains to hold them. The cardinal is right: freethought does logically lead to atheism, if by atheism he means the denial of supreme authority.

In order to find some solution to the bullying problem, we’ll have to be more tolerant of ambiguity, subtlety, and strangeness not just in other people but in ourselves. It may be important to your identity that you are a soccer player, but it may be equally important that you can whistle the national anthem backward and make the world’s best spicy popcorn and do a wicked impression of Victoria Beckham. Schools, parents, and educational endeavors should encourage people not just to empathize but to discover and celebrate the weirdness in others and in ourselves. We need not just to think but to live outside the box. Weirdness is good. It keeps things interesting.

Direct questions are the worst. Cops must know this--when someone asks you a question, it is really, really hard not to answer it. It's even harder when people dig up old tweets and put them side by side with new ones and you can't really explain the discrepancy. And then other people see the discrepancy and they start liking and retweeting and rephrasing. And they also see your silence, and your silence looks like an answer. It's an extremely effective interrogation tactic, and most people make either a tearful apology or an enraged counterattack. This is why Twitter callouts tend to end so badly. Apology is never enough (and probably shouldn't be), so you're basically being asked to willingly give up power for no clear end. The best people actually do that. But the real shitfucks go on the offense, and then their communities get an infusion of victimhood narratives straight into their veins.

Choosing to spend energy on your relationships will be much more fulfilling than wasting it on unnecessary clutter and accumulating "things" that in the long run don't really matter anyway. Most of us will not be canonized in history books nor have monuments built in our honor because of what we owned or the things we accomplished at work. Our legacy will be found in the lives and endeavors that were enriched while we were passing through this life.

All things considered, science is the best means of understanding almost everything around us. It works well on the human scale and stands as a stark counter-point to beliefs that by their very nature refute the notion of evidence. And I would be the last person to attack people encouraging the rest of us to use our ability to be rational, thereby defending the value and the necessity of science. But I will lift a querying hand when the notion of ‘science’ is held to be immutable, because ‘science’ as such does not exist. Science is a process to be sure, a way of thinking, but what science is above all is that which scientists do, and alas, scientists are people, too. As potentially fallible, irrational, biased, greedy, in short, as flawed, as the rest of us. So, by all means defend science as a process. But don’t confuse it with the very human endeavor of science as a profession. Because they’re not the same thing. And this is why when some guy in a white lab-coat says ‘you can trust me, I’m a scientist,’ best take it with a big bucket of salt, and then say ‘Fine, now show me the evidence and more to the point, show me how you got to it.

There’s always a reason for a delay in life, and these delays aren’t always bad. There’s times the Lord is rearranging your life, or even your endeavor, so when the time comes you’re best suited, and prepared to enjoy what you’ve accomplished.

David Levithan lives in the best of times and the worst of times, the age of wisdom and the age of foolishness, the epoch of belief and the epoch of incredulity, the season of Light, and the season of Darkness. He has endeavored in this Ghostly little book to raise the Ghost of an Idea which shall not put his readers out of humor with themselves, with each other, with the season, or with him. Whether he shall turn out to the be hero of his own life, or whether that station will be held by anybody else, time must show.

the ground at least a hundred paces below. Most would have avoided looking at the ground, but I forced myself to stare. To accept the consequences of not being careful. In all endeavors, I always did my best when I was fully aware of the potential results, both good and bad.

Companies spend billions on marketing and public relations campaigns to gain public trust. They award themselves “Best Hospital” prizes by measuring outcomes like “patient experience”—as if a visit to the hospital were a trip to Disney World instead of a life or death endeavor.

Never be the best in the room. The champions in life--in every field of endeavor--feel the constant challenge to take the content up a notch. Champions know that if we are not stretching and pushing ourselves to our ultimate capacity and potential as human beings, someone else, somewhere else, is.

Endeavor to be inclined always: Not to the easiest, but to the most difficult; Not to the most delightful, but to the most distasteful; Not to the most gratifying, but to the less pleasant; Not to what means rest for you, but to hard work; Not to the consoling, but to the unconsoling; Not to the most, but to the least; Not to the highest and most precious, but to the lowest and most despised; Not to wanting something, but to wanting nothing; Do not go about looking for the best of temporal things, but for the worst, and, for Christ, desire to enter into complete nakedness, emptiness, and poverty in everything in the world.

Be honest and true, boys! Whatever you do, boys, Let this be your motto through life. Both now and forever, Be this your endeavor, When wrong with the right is at strife. The best and the truest, Alas! are the fewest; But be one of these if you can. In duty ne’er fail; you Will find ‘twill avail you, And bring its reward when a man. Don’t think life plain sailing; There’s danger of failing. Though bright seem the future to be; But honor and labor, And truth to your neighbor, Will bear you safe over life’s sea. Then up and be doing, Right only pursuing, And take your fair part in the strife. Be honest and true, boys, Whatever you do, boys, Let this be your motto trough life!

there was more to modern mining than logic. The best engineers had feel. It was a sensitivity born of experience, of talent, and even of something like love, with which they commanded, not only the mountains, but the machine they rode and directed. Now this too was added to the list of man’s endeavors for which some special talent was needed.

wanted to shout and lecture them, but she knew they would react poorly to such a chastisement, so instead she gave them her best verbal punch. “No.” She smiled with all the tranquility she could muster. “I am filled with grave disappointment over your conduct, but I trust you—as I always have. I do hope you will act with greater wisdom next time, wisdom I know you possess.

endeavor to look beyond numbers and see transformed lives. Too many people try to reduce faith and miracles into quantities, and I don’t like trying to evaluate what God is doing by numbers alone. Faith can’t be measured in square feet, dollars, and attendance figures. In fact, we remind ourselves regularly that Hillsong Church isn’t about the crowd—it’s actually all about the one.

This year I will be more thoughful of my fellow man, expect more effort in each of my endeavors professionally as well as personally, take love wherever I find it, and offer it to everyone who will take it. In this coming year I will seek knowledge from those wiser than me and try to teach those who wish to learn from me. I love being alive and I will be the best man I possibly can - Duane Allman

Some weeks later Anji’s life has met its deadline, liberating laughter leading her every step to the grave, never losing her edge for an instant, bearing sadness with dignity, and always explaining herself so well, at peace with death as she was with life, the black earth of Haslingden entombing seventeen years of best endeavor and generosity. I see her now – peeling potatoes in the sun and laughing her head off.

Mr. President I confess that there are several parts of this constitution which I do not at present approve, but I am not sure I shall never approve them: For having lived long, I have experienced many instances of being obliged by better information, or fuller consideration, to change opinions even on important subjects, which I once thought right, but found to be otherwise. It is therefore that the older I grow, the more apt I am to doubt my own judgment, and to pay more respect to the judgment of others. Most men indeed as well as most sects in Religion, think themselves in possession of all truth, and that wherever others differ from them it is so far error. Steele a Protestant in a Dedication tells the Pope, that the only difference between our Churches in their opinions of the certainty of their doctrines is, the Church of Rome is infallible and the Church of England is never in the wrong. But though many private persons think almost as highly of their own infallibility as of that of their sect. In these sentiments, Sir, I agree to this Constitution with all its faults, if they are such; because I think a general Government necessary for us, and there is no form of Government but what may be a blessing to the people if well administered, and believe farther that this is likely to be well administered for a course of years, and can only end in Despotism, as other forms have done before it, when the people shall become so corrupted as to need despotic Government, being incapable of any other. I doubt too whether any other Convention we can obtain, may be able to make a better Constitution. For when you assemble a number of men to have the advantage of their joint wisdom, you inevitably assemble with those men, all their prejudices, their passions, their errors of opinion, their local interests, and their selfish views. From such an assembly can a perfect production be expected? It therefore astonishes me, Sir, to find this system approaching so near to perfection as it does; and I think it will astonish our enemies, who are waiting with confidence to hear that our councils are confounded like those of the Builders of Babel; and that our States are on the point of separation, only to meet hereafter for the purpose of cutting one another's throats. Thus I consent, Sir, to this Constitution because I expect no better, and because I am not sure, that it is not the best. The opinions I have had of its errors, I sacrifice to the public good. I have never whispered a syllable of them abroad. Within these walls they were born, and here they shall die. If every one of us in returning to our Constituents were to report the objections he has had to it, and endeavor to gain partizans in support of them, we might prevent its being generally received, and thereby lose all the salutary effects & great advantages resulting naturally in our favor among foreign Nations as well as among ourselves, from our real or apparent unanimity. Much of the strength & efficiency of any Government in procuring and securing happiness to the people, depends, on opinion, on the general opinion of the goodness of the Government, as well as of the wisdom and integrity of its Governors. I hope therefore that for our own sakes as a part of the people, and for the sake of posterity, we shall act heartily and unanimously in recommending this Constitution (if approved by Congress & confirmed by the Conventions) wherever our influence may extend, and turn our future thoughts & endeavors to the means of having it well administred. On the whole, Sir, I can not help expressing a wish that every member of the Convention who may still have objections to it, would with me, on this occasion doubt a little of his own infallibility, and to make manifest our unanimity, put his name to this instrument.

But for some reason I feel icky inside, like I should write a letter of explanation and maybe print out a boyfriend permission slip for Levi to sign. I, Levi Andrews, give my explicit permission for one Pixie Marshall to date whomever she wishes without any feelings that might resemble guilt or betrayal or awkward confusion. Signed, Levi Andrews, platonic third party in all Pixie Marshall-related endeavors and keeper of the east wing hot water.

[September] 27th [1862] I happened to be placed, being a humble instrument in the hands of our Heavenly Father, as I am, and as we all are, to work out His great purposes, I have desired that all my works and acts may be according to His will, and that it might be so, I have sought His aid; but if, after endeavoring to do my best in the light which He affords me, I find my efforts fail, I must believe that for some purpose unknown to me, He wills it otherwise.

The problem, as Randolph has realized, is that the best way for a young person to build character is for him to attempt something where there is a real and serious possibility of failure. In a high-risk endeavor, whether it’s in business or athletics or the arts, you are more likely to experience colossal defeat than in a low-risk one—but you’re also more likely to achieve real and original success. “The idea of building grit and building self-control is that you get that through failure,” Randolph explained.

But, like Shakespeare, I too am often occupied with the pursuit of my creative endeavors and dealing with all aspects of life's mundane matters. "Who are the best musicians for these songs?" "Am I recording in the right studio?" "Is this song in the right key?" Some things never change, even in 400 years. Not once have I ever had the time to ask myself, "Are my songs literature?" So, I do thank the Swedish Academy, both for taking the time to consider that very question, and, ultimately, for providing such a wonderful answer.

You’re not playing your opponent, you understand that, yes?” I stared at him, unsure. But I needed him to believe that I understood everything I was supposed to be—it seemed like an unbearable betrayal of our mission for me to be confused about any of it. “Every time you get out on that court, you must play a better tennis game than you played the time before. Did you play your best game of tennis today?” “No,” I said. “Next time, I want you to beat yourself. Every day you must beat the day before.” I sat down on the bench next to me and considered. What my father was proposing was a much, much harder endeavor. But once the thought had been put in my head, I had to rise to it. I could not expel it. “Entiendo,” I said. “Now go get your things. We are driving to the beach.” “No, Dad,” I said. “Please, no. Can’t we just go home? Or what if we went out for ice cream? This girl in my class said there is a place that has great ice cream sandwiches. I thought we could go.” He laughed. “We are not going to condition your legs sitting around eating ice cream sandwiches. We can only do that by…” I frowned.

It is all-essential to the continuance of our healthy national life that we should recognize this community of interest among our people. The welfare of each of us is dependent fundamentally upon the welfare of all of us, and therefore in public life that man is the best representative of each of us who seeks to do good to each by doing good to all; in other words, whose endeavor it is not to represent any special class and promote merely that class's selfish interests, but to represent all true and honest men of all sections and all classes and to work for their interests by working for our common country.

Fallen trees were everywhere and we had to avoid the branches, which was powerful hard to do. Besides, it was quite dusky among the trees long before night, but it was all so grand and awe-inspiring. Occasionally there was an opening through which we could see the snowy peaks, seemingly just beyond us, toward which we were headed.But when you get among such grandeur you get to feel how little you are and how foolish is human endeavor, except that which reunites us with the mighty force called god. I was plumb uncomfortable, because all my own efforts have always been just to make the best of everything and to take things as they come.

Hell and damnation! Is that your destiny?" Willow's eyes flew open as she shot out of the church pew. Her voluminous hymnal crashed to the floor like the slam of a door on an empty tomb. Silence. Oh,hell, she silently groaned. Trying her best to disappear, she hunkered down between her two companions. Her expression sheepish, she leaned toward Miriam and whispered, "I wasn't expecting the reverend to yell like that." "You weren't expecting anything," Miriam whispered back accusingly. "You were sleeping!" Soft tittering buzzed throughout the congregation, coloring Willow's cheeks a bright pink. Even Sinclair's shoulders shook will ill-repressed mirth. "Quit it," Willow hissed, elbowing his ribs. His muffled grunt earned them both Miriam's castigating frown. "Shushhhh!" This came from a hawk-nosed old lady in the pew behind them. Willow flashed the woman a withering glance and straightened to face the front of the church. Her eyes immediately collided with Reverend Peabody's visage and to her surprise, his face was contorted in a comic attempt not to laugh. Willow ducked her head, grinning to herself. Well, she thought, at least the preacher has a sense of humor. With that in mind, she endeavored to remain attentive throughout the sermon, not an easy task considering the church felt like an airless box.

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

The irony of it, is how Freemasons have been trying to create and fulfill prophecy, and in their endeavor to hide behind secrecy they have been the catalyst for prophetic fulfillments. Moreover, I have taken the worst excrement ever defecated by mankind and have turned it into knowledge. Therefore, I have made the Thought a Thing and have aided the march of a TRUTH which I have bequeathed to mankind as a personal estate to hold in trust and I have dropped it into the world’s wide treasury as an example of a human excellence of growth that shall make the spiritual glory of the human race greater because this endowment has been cultivated from Truth as raw as a diamond in the rough. For what man develops and creates will always be artificial and glorified fabrication that when dismantled, is nothing more than just a lie regardless of how sophisticated the deception. A con artist will never be more than just a thief, and a cubic zirconia will never be more perfect than a diamond. Thus I have written in the same line as Moses and he who died upon the cross, and I have achieved an intellectual sympathy with the Deity himself and since[according to Albert Pike] the best gift we can bestow on humanity, is manhood, then I shall call it: ANTI - CHRIST ENDOWMENTS Because I’m the Little Horn with the biggest horn on the field. They were not kidding when they said I would be more stout than my fellows.

Think about advertisers. Brand positioning is not something that happens overnight. As a matter of fact, positioning a brand is an endeavor that takes a long time, often years. But once the brand is positioned, they become entrenched in the minds of consumers. And while there is nothing wrong with positioning a brand over time based on quality products and good service, the manipulative aspect of this type of advertising occurs when advertisers do their best to persuade consumers of their brand. As such, there is no substantial quality of product behind the brand but just clever advertising. So, it’s up to consumers to discern if a product is really worth all the hype. Nevertheless, most consumers fall to the hype surrounding the brand.

They were still quite near the ship; she saw its green side towering high above them, and people looking at her from the deck. Then, as one might have expected, Eustace clutched at her in a panic and down they both went. When they came up again she saw a white figure diving off the ship’s side. Edmund was close beside her now, treading water, and had caught the arms of the howling Eustace. Then someone else, whose face was vaguely familiar, slipped an arm under her from the other side. There was a lot of shouting going on from the ship, heads crowding together above the bulwarks, ropes being thrown. Edmund and the stranger were fastening ropes round her. After that followed what seemed a very long delay during which her face got blue and her teeth began chattering. In reality the delay was not very long; they were waiting till the moment when she could be got on board the ship without being dashed against its side. Even with all their best endeavors she had a bruised knee when she finally stood, dripping and shivering, on the deck. After her Edmund was heaved up, and then the miserable Eustace. Last of all came the stranger--a golden-headed boy some years older than herself. “Ca--Ca--Caspian!” gasped Lucy as soon as she had breath enough. For Caspian it was; Caspian, the boy king of Narnia whom they had helped to set on the throne during their last visit. Immediately Edmund recognized him too. All three shook hands and clapped one another on the back with great delight.

If one advances confidently in the direction of his dreams, and endeavors to live the life which he has imagined, he will meet with a success unexpected in common hours. He will put some things behind, will pass an invisible boundary; new, universal, and more liberal laws will begin to establish themselves around and within him; or the old laws be expanded, and interpreted in his favor in a more liberal sense, and he will live with the license of a higher order of beings. In proportion as he simplifies his life, the laws of the universe will appear less complex, and solitude will not be solitude, nor poverty poverty, nor weakness weakness. If you have built castles in the air, your work need not be lost; that is where they should be. Now put the foundations under them.” — Henry David Thoreau

You’re afraid you have no talent. You’re afraid you’ll be rejected or criticized or ridiculed or misunderstood or—worst of all—ignored. You’re afraid there’s no market for your creativity, and therefore no point in pursuing it. You’re afraid somebody else already did it better. You’re afraid everybody else already did it better. You’re afraid somebody will steal your ideas, so it’s safer to keep them hidden forever in the dark. You’re afraid you won’t be taken seriously. You’re afraid your work isn’t politically, emotionally, or artistically important enough to change anyone’s life. You’re afraid your dreams are embarrassing. You’re afraid that someday you’ll look back on your creative endeavors as having been a giant waste of time, effort, and money. You’re afraid you don’t have the right kind of discipline. You’re afraid you don’t have the right kind of work space, or financial freedom, or empty hours in which to focus on invention or exploration. You’re afraid you don’t have the right kind of training or degree. You’re afraid you’re too fat. (I don’t know what this has to do with creativity, exactly, but experience has taught me that most of us are afraid we’re too fat, so let’s just put that on the anxiety list, for good measure.) You’re afraid of being exposed as a hack, or a fool, or a dilettante, or a narcissist. You’re afraid of upsetting your family with what you may reveal. You’re afraid of what your peers and coworkers will say if you express your personal truth aloud. You’re afraid of unleashing your innermost demons, and you really don’t want to encounter your innermost demons. You’re afraid your best work is behind you. You’re afraid you never had any best work to begin with. You’re afraid you neglected your creativity for so long that now you can never get it back. You’re afraid you’re too old to start. You’re afraid you’re too young to start. You’re afraid because something went well in your life once, so obviously nothing can ever go well again. You’re afraid because nothing has ever gone well in your life, so why bother trying? You’re afraid of being a one-hit wonder. You’re afraid of being a no-hit wonder . . . Listen, I don’t have all day here, so I’m not going to keep listing fears. It’s a bottomless list, anyhow, and a depressing one. I’ll just wrap up my summary this way: SCARY, SCARY, SCARY. Everything is so goddamn scary. Defending Your Weakness Please understand that the only reason I can speak so authoritatively about fear is that I know it so intimately.

What we are faced with in our culture is the post-Christian version of the doctrine of original sin: all human endeavor is radically flawed, and the journalists who take delight in pointing this out are simply telling over and over again the story of Genesis 3 as applied to today’s leaders, politicians, royalty and rock stars. And our task, as image-bearing, God-loving, Christshaped, Spirit-filled Christians, following Christ and shaping our world, is to announce redemption to the world that has discovered its fallenness, to announce healing to the world that has discovered its brokenness, to proclaim love and trust to the world that knows only exploitation, fear and suspicion. So the key I propose for translating Jesus’ unique message to the Israel of his day into our message to our contemporaries is to grasp the parallel, which is woven deeply into both Testaments, between the human call to bear God’s image and Israel’s call to be the light of the world. Humans were made to reflect God’s creative stewardship into the world. Israel was made to bring God’s rescuing love to bear upon the world. Jesus came as the true Israel, the world’s true light, and as the true image of the invisible God. He was the true Jew, the true human. He has laid the foundation, and we must build upon it. We are to be the bearers both of his redeeming love and of his creative stewardship: to celebrate it, to model it, to proclaim it, to dance to it. “As the Father sent me, so I send you; receive the Holy Spirit; forgive sins and they are forgiven, retain them and they are retained.” That last double command belongs exactly at this point. We are to go out into the world with the divine authority to forgive and retain sins. When Jesus forgave sins, they said he was blaspheming; how then can we imagine such a thing for ourselves? Answer: because of the gift of the Holy Spirit. God intends to do through us for the wider world that for which the foundation was laid in Jesus. We are to live and tell the story of the prodigal and the older brother; to announce God’s glad, exuberant, richly healing welcome for sinners, and at the same time God’s sorrowful but implacable opposition to those who persist in arrogance, oppression and greed. Following Christ in the power of the Spirit means bringing to our world the shape of the gospel: forgiveness, the best news that anyone can ever hear, for all who yearn for it, and judgment for all who insist on dehumanizing themselves and others by their continuing pride, injustice and greed.

Having grown up knowing the formerly-mentioned historical figures are part of my family lineage, I was interested to learn that at least one, famed American psychic and suffragette, Amanda Theodosia Jones (of Puritan, Quaker and Huguenot heritage), was a self-proclaimed spiritualist. While aware of her inventions and business endeavors, I’d never been informed of her interest in metaphysics. Possessing a rather significant collection of her letters, poetry and other documents, it is perhaps my intimate relationship with this extraordinary individual inspiring my lifelong engagement with the psychic world. Indeed, in a recent dream, the spirit of Amanda T. Jones contacted me for reasons that will later be delineated. It is my ongoing contact with her and other spirit entities (including the Bodhisattva of Compassion, Kuan Yin), in fact, inspiring me to pen this manuscript.

I left the woods for as good a reason as I went there. Perhaps it seemed to me that I had several more lives to live, and could not spare any more time for that one. It is remarkable how easily and insensibly we fall into a particular route, and make a beaten track for ourselves. I had not lived there a week before my feet wore a path from my door to the pond-side; and though it is five or six years since I trod it, it is still quite distinct. It is true, I fear, that others may have fallen into it, and so helped to keep it open. The surface of the earth is soft and impressible by the feet of men; and so with the paths which the mind travels. How worn and dusty, then, must be the highways of the world, how deep the ruts of tradition and conformity! I did not wish to take a cabin passage, but rather to go before the mast and on the deck of the world, for there I could best see the moonlight amid the mountains. I do not wish to go below now. I learned this, at least, by my experiment: that if one advances confidently in the direction of his dreams, and endeavors to live the life which he has imagined, he will meet with a success unexpected in common hours. He will put some things behind, will pass an invisible boundary; new, universal, and more liberal laws will begin to establish themselves around and within him; or the old laws be expanded, and interpreted in his favor in a more liberal sense, and he will live with the license of a higher order of beings. In proportion as he simplifies his life, the laws of the universe will appear less complex, and solitude will not be solitude, nor poverty poverty, nor weakness weakness. If you have built castles in the air, your work need not be lost; that is where they should be. Now put the foundations under them.

Bucky was very clear that he felt there were two major areas of human endeavor that needed this prosperity understanding: politics and big business. Both of these fields are guilty in his mind of doing what is best for their personal goals rather than what is best for the well-being of all. I’m sure he would have acknowledged exceptions to this thought, but in general he felt human progress depended on these two areas changing their views on how to prosper. The welfare of others must become the driving motivation behind their efforts. Can you imagine politicians who always voted according to their inner guidance without any concern about what would get them reelected, or corporations that depended on the value of their product to boost sales without trying to sell people on why they have to buy it? There are many other selfmotivating problems that go with modern politics and big business. In

Aristotle, the model scientist, the man of cool head and detached observation, unbiased, impersonal, does not display any dispassionate aloofness in his consideration of reason. He so loves it and delights in it that when it is the theme of discourse he cannot be held within the sober bounds of the scientific spirit. His words must be quoted, they are so characteristically Greek: Since then reason is divine in comparison with man’s whole nature, the life according to reason must be divine in comparison with (usual) human life. Nor ought we to pay regard to those who exhort us that as men we ought to think human things and keep our eyes upon mortality: nay, as far as may be, we should endeavor to rise to that which is immortal, and live in conformity with that which is best, in us. Now, what is characteristic of any nature is that which is best for it and gives most joy. Such to man is the life according to reason, since it is this that makes him man.

Almost 20 years ago, Margaret J. Wheatley and Myron Kellner-Rogers began A Simpler Way, a prophetic book about what organizations could be, with these words: There is a simpler way to organize human endeavor. It requires a new way of being in the world. It requires being in the world without fear. Being in the world with play and creativity. Seeking after what’s possible. Being willing to learn and be surprised. The simpler way to organize human endeavor requires a belief that the world is inherently orderly. The world seeks organization. It does not need us humans to organize it. This simpler way summons forth what is best about us. It asks us to understand human nature differently, more optimistically. It identifies us as creative. It acknowledges that we seek after meaning. It asks us to be less serious, yet more purposeful, about our work and our lives. It does not separate play from the nature of being. … The world we had been taught to see was alien to our humanness. We were taught to see the world as a great machine. But then we could find nothing human in it. Our thinking grew even stranger—we turned this world-image back on ourselves and believed that we too were machines. Because we could not find ourselves in the machine world we had created in thought, we experienced the world as foreign and fearsome. … Fear led to control. We wanted to harness and control everything. We tried, but it did not stop the fear. Mistakes threatened us; failed plans ruined us; relentless mechanistic forces demanded absolute submission. There was little room for human concerns. But the world is not a machine. It is alive, filled with life and the history of life. … Life cannot be eradicated from the world, even though our metaphors have tried. … If we can be in the world in the fullness of our humanity, what are we capable of? If we are free to play, to experiment and discover, if we are free to fail, what might we create? What could we accomplish if we stopped trying to structure the world into existence? What could we accomplish if we worked with life’s natural tendency to organize? Who could we be if we found a simpler way?143

Up and down the coast of Asia Minor St. Paul was mobbed and imprisoned and beaten. In Athens “they brought him unto the Areopagus, saying, ‘May we know what this new teaching is?’” Aristotle, the model scientist, the man of cool head and detached observation, unbiased, impersonal, does not display any dispassionate aloofness in his consideration of reason. He so loves it and delights in it that when it is the theme of discourse he cannot be held within the sober bounds of the scientific spirit. His words must be quoted, they are so characteristically Greek: Since then reason is divine in comparison with man’s whole nature, the life according to reason must be divine in comparison with (usual) human life. Nor ought we to pay regard to those who exhort us that as men we ought to think human things and keep our eyes upon mortality: nay, as far as may be, we should endeavor to rise to that which is immortal, and live in conformity with that which is best, in us. Now, what is characteristic of any nature is that which is best for it and gives most joy. Such to man is the life according to reason, since it is this that makes him man. Love

What about the practical value of such study someone may ask, for psychic knowledge and for the discovering of the secret peculiarities of individual character? Have not the unconscious feelings revealed by the dream the value of real forces in the psychic life? Should we take lightly the ethical significance of the suppressed wishes which, as they now create dreams, may some day create other things? I do not feel justified in answering these questions. I have not thought further upon this side of the dream problem. I believe, however, that at all events the Roman Emperor was in the wrong who ordered one of his subjects executed because the latter dreamt that he had killed the Emperor. He should first have endeavored to discover the significance of the dream; most probably it was not what it seemed to be. And even if a dream of different content had the significance of this offense against majesty, it would still have been in place to remember the words of Plato, that the virtuous man contents himself with dreaming that which the wicked man does in actual life. I am therefore of the opinion that it is best to accord freedom to dreams.

We are distracted by our self-focus. All our boasting and pompous self-talk would be so utterly vain if we were to see Christ fully with our eyes of faith. Newton is perplexed at how often we find the time and the interest to talk so much about our puny greatness. The Christian life is a call to self-emptying. To one woman who struggled with doubts of her assurance and seemed to be overly focused on herself, Newton wrote, “let me endeavor to lead you out of yourself: let me invite you to look unto Jesus” (Heb. 12:1–2).67 To his daughter he wrote, “This is God’s way: you are not called to buy, but to beg; not to be strong in yourself, but in the grace that is in Christ Jesus. . . . Be humble, watchful, and diligent in the means, and endeavor to look through all, and fix your eye upon Jesus, and all shall be well.”68 And he testified of himself: I am nothing. He is all. This is foolishness to the world; but faith sees a glory in it. This way is best for our safety, and most for his honor. And the more simply we can reduce all our efforts to this one point, “Looking unto Jesus,” the more peace, fervor, and liveliness we shall find in our hearts, and the more success we shall feel in striving against sin in all its branches.

His first stop was the local branch of Child's Bank; once he replenished his supply of cash, he followed the bank manager's directions to the town's premier bootmaker, and was lucky enough to find an excellent pair of riding boots that fit him. His next stop was the best gentleman's outfitters, where he created a small furore by demanding they assemble for him outfits suitable for a groom and for a north country laborer. The head tailor goggled at him and the assistants simply stared; holding onto his temper, he brusquely explained that the outfits were for a country house party where fancy dress was required. Then they fell to with appropriate zeal. It still took longer than he would have liked. The tailor fussed with the fitting until Breckenridge declared, "Damn it, man! There's no prize for being the most perfectly dressed groom in the north!" The tailor jumped. Pins cascaded from between his lips and scattered on the ground. His assistants rushed in to gather them up. The tailor swallowed. "No, of course not, sir. If Sir will remain still, I will endeavor to remove the pins...although really, such shoulders...well, I would have thought..." "Never mind about showing off my damned shoulders-just make sure I have room to move.

But we are sailors—served on the Endeavor.” “Are you, now?” the ship’s master asked skeptically. “Let me see yer hands.” The master examined Hadrian’s palms, looking over the various calluses and rough places while grunting occasionally. “You must have spent most of your time in the galley. You’ve not done any serious rope work.” He examined Royce’s hands and raised an eyebrow at him. “Have you ever been on a ship before? It’s certain you’ve never handled a sheet or a capstan.” “Royce here is a—you know—” Hadrian pointed up at the ship’s rigging. “The guy who goes up there.” The master shook his head and laughed. “If you two are seamen, then I’m the Prince of Percepliquis!” “Oh, but they are, Mr. Temple,” a voice declared. Wyatt exited the forecastle and came jogging toward them. A bright white shirt offset his tawny skin and black hair. “I know these men, old mates of mine. The little one is Royce Melborn, as fine a topman as they come. And the big one is, ah …” “Hadrian.” Royce spoke up. “Right, of course. Hadrian’s a fine cook—he is, Mr. Temple.” Temple pointed toward Royce. “This one’s a topman? Are you joking, Wyatt?” “No, sir, he’s one of the best.” Temple looked unconvinced. “You can have him prove it to you, sir,” Hadrian offered. “You could have him race your best up the ropes.” “You mean up the shrouds,” Wyatt said, correcting him. “Yeah.” “You mean aye.” Hadrian sighed and gave up.

Having grown up knowing the formerly-mentioned historical figures on the bus are part of my family lineage, I was interested to learn that at least one, famed American psychic and suffragette, Amanda Theodosia Jones (of Puritan, Quaker and Huguenot heritage), was a self-proclaimed spiritualist. While aware of her inventions and business endeavors, I’d never been informed of her interest in metaphysics. Possessing a rather significant collection of her letters, poetry and other documents, it is perhaps my intimate relationship with this extraordinary individual inspiring my lifelong engagement with the psychic world. Indeed, in a recent dream, the spirit of Amanda T. Jones contacted me for reasons that will later be delineated. It is my ongoing contact with her and other spirit entities (including the Bodhisattva of Compassion, Kuan Yin), in fact, inspiring me to pen this manuscript. Having dedicated her 1910 autobiography, A Psychic Autobiography to William James, (known today as the Father of Modern Psychology and who’d encouraged her to author it), Ms. Jones therein described her psychic abilities and subsequent expansion into spiritualism. Her developing interest in mysticism led her to be among those at the forefront of the spiritualist movement that, for a period of time before and after the Civil War, captured the imagination of millions. In her poetry book (Poems, 1854–1906), she detailed a family incident leading to what could be considered as a miracle.

Come with me. Don’t look at me like that. I know it’s ridiculous and that’s why. We’re dead here. If you still want us, we’ll have to go find it, but it isn’t here. I know two certainties. I love you and good things take work. Life is that thing we create when we already have what we need. I don’t need another yesterday. What’s the point? It’s no coincidence the things that I worked for were the only things that ever made me happy. In trying, I feel like a human again. In that space before the reward. Finally, I am. The men I met before you are as good as dust. I don’t even remember their names. All it took was looking at each other for us to meet. Nothing needed to be earned. It’s why most relationships are secretly unhappy. They were built on a neutral convenience. They don’t know each other. But the sex will be nice and the arms of holding someone in the holidays and hating being lonely will make us stay forever. Perfectly tame. Whatever happened to walking up to a stranger on the street and slaying the dragon of Fear? Marriages built on endeavor. Giving someone your whole day. Identity from hermitting. Life is achievement, honey. Death is saying okay. The best fruit is the one you have to climb for. You have to march through the fire. Make the jump. Drive across the country. Effort in love. Effort in fashion. Food. Work. Give thought to how we chew. How we move. Even speak. To make day and night things our own. It’s our only job. Indecision is criminal. When we try, we exist again. And I have to exist. I have to, I have to. So I’m leaving. And you can come if you want. I’m going either way, but you’d be my favorite. Flight’s at 5

Palo Mayombe is perhaps best known for its display of human skulls in iron cauldrons and accompanied by necromantic practices that contribute to its eerie reputation of being a cult of antinomian and hateful sorcerers. This murky reputation is from time to time reinforced by uninformed journalists and moviemakers who present Palo Mayombe in similar ways as Vodou has been presented through the glamour and horror of Hollywood. It is the age old fear of the unknown and of powers that threaten the established order that are spawned from the umbra of Palo Mayombe. The cult is marked by ambivalence replicating an intense spectre of tension between all possible contrasts, both spiritual and social. This is evident both in the history of Kongo inspired sorcery and practices as well as the tension between present day practitioners and the spiritual conclaves of the cult. Palo Mayombe can be seen either as a religion in its own right or a Kongo inspired cult. This distinction perhaps depends on the nature of ones munanso (temple) and rama (lineage). Personally, I see Palo Mayombe as a religious cult of Creole Sorcery developed in Cuba. The Kongolese heritage derives from several different and distinct regions in West Africa that over time saw a metamorphosis of land, cultures and religions giving Palo Mayombe a unique expression in its variety, but without losing its distinct nucleus. In the history of Palo Mayombe we find elite families of Kongolese aristocracy that contributed to shaping African history and myth, conflicts between the Kongolese and explorers, with the Trans-Atlantic slave trade being the blood red thread in its development. The name Palo Mayombe is a reference to the forest and nature of the Mayombe district in the upper parts of the deltas of the Kongo River, what used to be the Kingdom of Loango. For the European merchants, whether sent by the Church to convert the people or by a king greedy for land and natural resources, everything south of present day Nigeria to the beginning of the Kalahari was simply Kongo. This un-nuanced perception was caused by the linguistic similarities and of course the prejudice towards these ‘savages’ and their ‘primitive’ cultures. To write a book about Palo Mayombe is a delicate endeavor as such a presentation must be sensitive both to the social as well as the emotional memory inherited by the religion. I also consider it important to be true to the fundamental metaphysical principles of the faith if a truthful presentation of the nature of Palo Mayombe is to be given. The few attempts at presenting Palo Mayombe outside ethnographic and anthropological dissertations have not been very successful. They have been rather fragmented attempts demonstrating a lack of sensitivity not only towards the cult itself, but also its roots. Consequently a poor understanding of Palo Mayombe has been offered, often borrowing ideas and concepts from Santeria and Lucumi to explain what is a quite different spirituality. I am of the opinion that Palo Mayombe should not be explained on the basis of the theological principles of Santeria. Santeria is Yoruba inspired and not Kongo inspired and thus one will often risk imposing concepts on Palo Mayombe that distort a truthful understanding of the cult. To get down to the marrow; Santeria is a Christianized form of a Yoruba inspired faith – something that should make the great differences between Santeria and Palo Mayombe plain. Instead, Santeria is read into Palo Mayombe and the cult ends up being presented at best in a distorted form. I will accordingly refrain from this form of syncretism and rather present Palo Mayombe as a Kongo inspired cult of Creole Sorcery that is quite capable

know that taking a long walk was his preferred way to have a serious conversation. It turned out that he wanted me to write a biography of him. I had recently published one on Benjamin Franklin and was writing one about Albert Einstein, and my initial reaction was to wonder, half jokingly, whether he saw himself as the natural successor in that sequence. Because I assumed that he was still in the middle of an oscillating career that had many more ups and downs left, I demurred. Not now, I said. Maybe in a decade or two, when you retire. I had known him since 1984, when he came to Manhattan to have lunch with Time’s editors and extol his new Macintosh. He was petulant even then, attacking a Time correspondent for having wounded him with a story that was too revealing. But talking to him afterward, I found myself rather captivated, as so many others have been over the years, by his engaging intensity. We stayed in touch, even after he was ousted from Apple. When he had something to pitch, such as a NeXT computer or Pixar movie, the beam of his charm would suddenly refocus on me, and he would take me to a sushi restaurant in Lower Manhattan to tell me that whatever he was touting was the best thing he had ever produced. I liked him. When he was restored to the throne at Apple, we put him on the cover of Time, and soon thereafter he began offering me his ideas for a series we were doing on the most influential people of the century. He had launched his “Think Different” campaign, featuring iconic photos of some of the same people we were considering, and he found the endeavor of assessing historic influence fascinating. After I had deflected his suggestion that I write a biography of him, I heard from him every now and then. At one point I emailed to ask if it was true, as my daughter had told me, that the Apple logo was an homage to Alan Turing, the British computer pioneer who broke the German wartime codes and then committed suicide by biting into a cyanide-laced apple. He replied that he wished he had thought of that, but hadn’t. That started an exchange about the early history of Apple, and I found myself gathering string on the subject, just in case I ever decided to do such a book. When my Einstein biography came out, he came to a book event in Palo Alto and

Now and again I have expressed the opinion that every nation, and even every person, would do better, instead of rocking himself to sleep with political catchwords about war guilt, to ask himself how far his own faults and negligences and evil tendencies are guilty of the war and all the other wrongs of the world, and that therein lies the only possible means of avoiding the next war. They don’t forgive me that, for, of course, they are themselves all guiltless, the Kaiser, the generals, the trade magnates, the politicians, the papers. Not one of them has the least thing to blame himself for. Not one has any guilt. One might believe that everything was for the best, even though a few million men lie under the ground. And mind you, Hermine, even though such abusive articles cannot annoy me any longer, they often sadden me all the same. Two-thirds of my countrymen read this kind of newspaper, read things written in this tone every morning and every night, are every day worked up and admonished and incited, and robbed of their peace of mind and better feelings by them, and the end and aim of it all is to have the war over again, the next war that draws nearer and nearer, and it will be a good deal more horrible than the last. All that is perfectly clear and simple. Any one could comprehend it and reach the same conclusion after a moment’s reflection. But nobody wants to. Nobody wants to avoid the next war, nobody wants to spare himself and his children the next holocaust if this be the cost. To reflect for one moment, to examine himself for a while and ask what share he has in the world’s confusion and wickedness—look you, nobody wants to do that. And so there’s no stopping it, and the next war is being pushed on with enthusiasm by thousands upon thousands day by day. It has paralysed me since I knew it, and brought me to despair. I have no country and no ideals left. All that comes to nothing but decorations for the gentlemen by whom the next slaughter is ushered in. There is no sense in thinking or saying or writing anything of human import, to bother one’s head with thoughts of goodness—for two or three men who do that, there are thousands of papers, periodicals, speeches, meetings in public and in private, that make the opposite their daily endeavor and succeed in it too.

There are good qualities in every soul. We seldom meet any one who is wholly determined to do wrong, though there are some who deliberately abandon themselves to lives of sin, and lose all regard for virtue and integrity. From such we should keep our distance, because, unless it is our duty to associate with them, they will probably do us more harm than good. Most people, however, are trying in their own way to do right. They fail in many things, because they are not strenuous enough, or do not know well enough how, to do what they ought. . . . It is important that we should accept all light when it is given to us. If we learn a law and neglect to obey it, we do ourselves an injury. No law was ever given by the Lord that could not be obeyed. In some cases obedience is imperfect, because we are imperfect. Not many of us love our neighbors as ourselves, and until we have had more training and experience than we now have, we are hardly able to do so. The laws, however, against stealing, murdering, taking the name of Deity in vain, partaking of such things as are forbidden by the Lord, and [not] withholding what we owe Him in tithes and offerings, we can obey perfectly if we will. The honest endeavor to obey the whole of the law is the only means of obtaining the safe, well-balanced character so necessary for us all. If we neglect any part, we hinder our growth. It is well to keep in mind that sooner or later we must come into harmony with all the commandments of the Lord. . . . A man should be clean and sweet and pure in all his habits; he should also be firm and reliable, industrious and progressive, brave in advocating the right and defending the weak. To be all this, he must study himself and discover is faults and the best remedy for them. He should be merciless in acknowledging his mistakes to himself and the Lord, and to others if they are concerned. Nothing destroys more quickly this power to improve than his turning a deaf ear to conscience, and excusing himself by others' failings and the frailty of the flesh. And when he becomes conscious of his wrong, as a consistent man, he must turn about in earnest and do better. . . . The Lord is ever ready to forgive a repentant sinner, who seeks him aright, even if the sins committed have been many and great, but he does not wish us to live in sin or disobedience for a single moment, just because he can forgive. If we love him, we will keep his commandments, not those that are easy for us alone, but them all. [Improvement Era, May 1903, 483-484]

There was worse. Philosophers needed to be able to think freely and to follow their ideas wherever they might lead. There was a kind of sociopathic madness to their endeavor. They were the ultimate iconoclasts, subversive by their very nature, because social and political activity was based on popular opinion, public dogma, and unexamined tradition, whereas philosophy existed to scrutinize all opinions, dogmas, and traditions. For those bounded by a belief in common morality, which is to say just about everyone, philosophers were immoralists or, at best, amoralists. These suspicions of the general public were not unfounded. Philosophers really were subversive! (Here, too, Strauss and Arendt shared a common—one might say Nietzschean—perspective. “Thinking,” Arendt wrote, “inevitably has a destructive, undermining effect on all established criteria, values, measurements for good and evil, in short on those customs and rules of conduct we treat of in morals and ethics.”) To survive in a world intrinsically hostile to freethinking, philosophers had to employ “esoteric writing” while presenting a public face of moderation and quiescence, whatever radical ideas they might be harboring. “Thought must be not moderate, but fearless, not to say shameless. But moderation is a virtue controlling the philosopher’s speech.” Or as Strauss also put it: “In political things it is a sound rule to let sleeping dogs lie.” The best hope for the preservation of freedom of thought was to remain inconspicuous. The wise knew not to poke the beast. Inconspicuousness was not always possible. Constantly vulnerable to tyrants and to tyrannical majorities, philosophers were in need of friends, not only other philosophers with whom they could exchange ideas but also more practical people who could mediate between the contemplative elite and the vulgar masses. The philosophers’ best friends in the ordinary world were the people Strauss called “gentlemen.” Philosophers were not equipped to plunge into the political world, which consisted of “very long conversations with very dull people on very dull subjects.” Neither did they have the power to impose their will on the majority even if they had wanted to, which they didn’t. Instead, they needed the help of gentlemen who appreciated the value of freedom of thought yet could function among the ignorant populace. Philosophers, who were disinterested by definition, could instruct these gentlemen to shun private advantage and personal gain for the common good—and it would help if the gentlemen were wealthy so that the prospect of acquiring riches at the public expense would be less enticing—but it was up to the gentlemen to act as the bridge between the pure thinking of the minority and the material self interest of the majority and to win the support of the citizenry at large.

propose that we consider our farmers on a spectrum, let’s say, of agrarianism. On one end of the spectrum we have farmers like James, interested in producing the finest foodstuffs that they can, given the soil, the climate, the water, the budget, and their talent. They observe how efficacious or not their efforts are proving, and they adapt accordingly. Variety is one of the keys to this technique, eschewing the corporate monocultures for a revolving set of plants and animals, again, to mimic what was already happening on the land before we showed up with our earth-shaving machinery. It’s tough as hell, and in many cases impossible, to farm this way and earn enough profit to keep your bills paid and your family fed, but these farmers do exist. On the other end of the spectrum is full-speed-ahead robo-farming, in which the farmer is following the instructions of the corporation to produce not food but commodities in such a way that the corporation sits poised to make the maximum financial profit. Now, this is the part that has always fascinated me about us as a population: This kind of farmer is doing all they can to make their factory quota for the company, of grain, or meat, or what have you, despite their soil, climate, water, budget, or talent. It only stands to reason that this methodology is the very definition of unsustainable. Clearly, this is an oversimplification of an issue that requires as much of my refrain (nuance!) as any other human endeavor, but the broad strokes are hard to refute. The first farmer is doing their best to work with nature. The second farmer is doing their best despite nature. In order for the second farmer to prosper, they must defeat nature. A great example of this is the factory farming of beef/pork/chicken/eggs/turkey/salmon/etc. The manufacturers of these products have done everything they can to take the process out of nature entirely and hide it in a shed, where every step of the production has been engineered to make a profit; to excel at quantity. I know you’re a little bit ahead of me here, but I’ll go ahead and ask the obvious question: What of quality? If you’re willing to degrade these many lives with impunity—the lives of the animals themselves, the workers “growing” them, the neighbors having to suffer the voluminous poisons being pumped into the ecosystem/watershed, and the humans consuming your products—then what are you about? Can that even be considered farming? Again, I’m asking this of us. Of you and me, because what I have just described is the way a lot of our food is produced right now, in the system that we all support with our dollars. How did we get here, in both the US and the UK? How can we change our national stance toward agriculture to accommodate more middle-size farmers and less factory farms? How would Aldo Leopold feel about it?

Everyone wants to be successful rather than forgotten, and everyone wants to make a difference in life. But that is beyond the control of any of us. If this life is all there is, then everything will eventually burn up in the death of the sun and no one will even be around to remember anything that has ever happened. Everyone will be forgotten, nothing we do will make any difference, and all good endeavors, even the best, will come to naught. Unless there is God. If the God of the Bible exists, and there is a True Reality beneath and behind this one, and this life is not the only life, then every good endeavor, even the simplest ones, pursued in response to God’s calling, can matter forever. That is what the Christian faith promises. “In the Lord, your labor is not in vain,” writes Paul in the first letter to the Corinthians, chapter 15, verse 58. He was speaking of Christian ministry, but Tolkien’s story shows how this can ultimately be true of all work. Tolkien had readied himself, through Christian truth, for very modest accomplishment in the eyes of this world. (The irony is that he produced something so many people consider a work of genius that it is one of the bestselling books in the history of the world.) What about you? Let’s say that you go into city planning as a young person. Why? You are excited about cities, and you have a vision about how a real city ought to be. You are likely to be discouraged because throughout your life you probably will not get more than a leaf or a branch done. But there really is a New Jerusalem, a heavenly city, which will come down to earth like a bride dressed for her husband (Revelation 21–22). Or let’s say you are a lawyer, and you go into law because you have a vision for justice and a vision for a flourishing society ruled by equity and peace. In ten years you will be deeply disillusioned because you will find that as much as you are trying to work on important things, so much of what you do is minutiae. Once or twice in your life you may feel like you have finally “gotten a leaf out.” Whatever your work, you need to know this: There really is a tree. Whatever you are seeking in your work—the city of justice and peace, the world of brilliance and beauty, the story, the order, the healing—it is there. There is a God, there is a future healed world that he will bring about, and your work is showing it (in part) to others. Your work will be only partially successful, on your best days, in bringing that world about. But inevitably the whole tree that you seek—the beauty, harmony, justice, comfort, joy, and community—will come to fruition. If you know all this, you won’t be despondent because you can get only a leaf or two out in this life. You will work with satisfaction and joy. You will not be puffed up by success or devastated by setbacks. I just said, “If you know all this.” In order to work in this way—to get the consolation and freedom that Tolkien received from his Christian faith for his work—you need to know the Bible’s answers to three questions: Why do you want to work? (That is, why do we need to work in order to lead a fulfilled life?) Why is it so hard to work? (That is, why is it so often fruitless, pointless, and difficult?) How can we overcome the difficulties and find satisfaction in our work through the gospel? The rest of this book will seek to answer those three questions in its three sections, respectively.