Establishing Goals Quotes

Quit worrying about how everything is going to turn out. Live one day at a time; better yet, make the most of this moment. It’s good to have a big – picture outlook, to set goals, to establish budgets and make plans, but if you’re always living in the future, you’re never really enjoying the present in the way God wants you to.

How would your life be different if…You stopped focusing on what you didn’t want and started focusing on what you do want? Let today be the day…You establish a clear intent, make a plan, and take actions towards your intent.

It is important that when we make a resolution, or establish a goal, that we take the ACTION necessary to accomplish that goal.

A vision alone ain’t enough. To truly thrive, the board must also align on a concrete definition of success. This involves a meticulous process of identifying key performance indicators (KPIs), setting SMART goals, and establishing a robust framework for measuring progress.

I am convinced there is only one way to eliminate these grave evils, namely through the establishment of a socialist economy, accompanied by an educational system which would be oriented toward social goals.

When you establish peace, when you etablish love, when you establish kindness here [inside], you cannot act any other way to the outside world.

From the moment you start tidying, you will be compelled to reset your life. As a result, your life will start to change. That’s why the task of putting your house in order should be done quickly. It allows you to confront the issues that are really important. Tidying is just a tool, not the final destination. The true goal should be to establish the lifestyle you want most once your house has been put in order.

[Capitalism] as it exists today is, in my opinion, the real source of evils. I am convinced there is only one way to eliminate these grave evils, namely through the establishment of a socialist economy, accompanied by an educational system which would be oriented toward social goals. In such an economy, the means of production are owned by society itself and are utilized in a planned fashion.

Tidying is just a tool, not the final destination. The true goal should be to establish the lifestyle you want most once your house has been put in order.

In the endeavor to establish a difficult habit, for example, mere wishing will never carry it to a successful conclusion; our wishing must rise to the level of WANTING if this goal is to be achieved.

Some might call me a “tease”, but don’t believe it. “Tease” implies that I owe him something, that I should feel guilty. As if my flirtation is forced on him and he merely tolerates it for an eventual pay-out. That’s bullshit. We both have goals in our little game; why should his goal (sex) take priority over mine (to mess with his head)? Is it because he’s a man? In that case I must object on principle. Superhero Meda establishing gender-equality one almost-kiss at a time!

What had begun as a movement to free all black people from racist oppression became a movement with its primary goal the establishment of black male patriarchy.

Guru is not the goal. Anyone who establishes himself as a guru to be worshipped is not a guru. Guru is like a boat for crossing the river. It is important to have a good boat and it is very dangerous to have a boat that is leaking. The boat brings you across the river. When the river is crossed the boat is no longer necessary. You don't hang onto the boat after completing the journey, and you certainly don't worship the boat.

Obedient to no man, dependent only on weather and season, without a goal before them or a roof above them, owning nothing, open to every whim of fate, the homeless wanderers lead their childlike, brave, shabby existence. They are the sons of Adam, who was driven out of Paradise; the brothers of the animals, of innocence. Out of heaven's hand they accept what is given them from moment to moment: sun, rain, fog, snow, warmth, cold, comfort, and hardship; time does not exist for them and neither does history, or ambition, or that bizarre idol called progress and evolution, in which houseowners believe so desperately. A wayfarer may be delicate or crude, artful or awkward, brave or cowardly—he is always a child at heart, living in the first day of creation, before the beginning of the history of the world, his life always guided by a few simple instincts and needs. He may be intelligent or stupid; he may be deeply aware of the fleeting fragility of all living things, of how pettily and fearfully each living creature carries its bit of warm blood through the glaciers of cosmic space, or he may merely follow the commands of his poor stomach with childlike greed—he is always the opponent, the deadly enemy of the established proprietor, who hates him, despises him, or fears him, because he does not wish to be reminded that all existence is transitory, that life is constantly wilting, that merciless icy death fills the cosmos all around.

Finally, our new brain needs a purpose. A purpose is expressed as a series of goals. In the case of our biological brains, our goals are established by the pleasure and fear centers that we have inherited from the old brain. These primitive drives were initially set by biological evolution to foster the survival of species, but the neocortex has enabled us to sublimate them. Watson’s goal was to respond to Jeopardy! queries. Another simply stated goal could be to pass the Turing test. To do so, a digital brain would need a human narrative of its own fictional story so that it can pretend to be a biological human. It would also have to dumb itself down considerably, for any system that displayed the knowledge of, say, Watson would be quickly unmasked as nonbiological.

The choice between James’s vision of a Jewish religion anchored in the Law of Moses and derived from a Jewish nationalist who fought against Rome, and Paul’s vision of a Roman religion that divorced itself from Jewish provincialism and required nothing for salvation save belief in Christ, was not a difficult one for the second and third generations of Jesus’s followers to make. Two thousand years later, the Christ of Paul’s creation has utterly subsumed the Jesus of history. The memory of the revolutionary zealot who walked across Galilee gathering an army of disciples with the goal of establishing the Kingdom of God on earth, the magnetic preacher who defied the authority of the Temple priesthood in Jerusalem, the radical Jewish nationalist who challenged the Roman occupation and lost, has been almost completely lost to history.

People who pronounce themselves in favor of the method of legislative reform in place of and in contradistinction to the conquest of political power and social revolution, do not really choose a more tranquil, calmer and slower road to the same goal, but a different goal. Instead of taking a stand for the establishment of a new society they take a stand for surface modifications of the old society. . . . Our program becomes not the realization of Socialism, but the reform of capitalism; not the suppression of the system of wage labor, but the diminution of exploitation, that is, the suppression of the abuses of capitalism instead of the suppression of capitalism itself.

If solid goals are established and the majority of time is spent manipulating systems toward those goals, great results will materialize naturally.

Correct priority is the principle of progress because when you establish your priority according to your purpose and goals then your progress is guaranteed.

Because we cannot discover God's throne in the sky with a radiotelescope or establish (for certain) that a beloved father or mother is still about in a more or less corporeal form, people assume that such ideas are "not true." I would rather say that they are not "true" enough, for these are conceptions of a kind that have accompanied human life from prehistoric times, and that still break through into consciousness at any provocation. Modern man may assert that he can dispose with them, and he may bolster his opinion by insisting that there is no scientific evidence of their truth. Or he may even regret the loss of his convictions. But since we are dealing with invisible and unknowable things (for God is beyond human understanding, and there is no means of proving immortality), why should we bother about evidence? Even if we did not know by reason our need for salt in our food, we should nonetheless profit from its use. We might argue that the use of salt is a mere illusion of taste or a superstition; but it would still contribute to our well-being. Why, then, should we deprive ourselves of views that would prove helpful in crises and would give a meaning to our existence? And how do we know that such ideas are not true? Many people would agree with me if I stated flatly that such ideas are probably illusions. What they fail to realize is that the denial is as impossible to "prove" as the assertion of religious belief. We are entirely free to choose which point of view we take; it will in any case be an arbitrary decision. There is, however, a strong empirical reason why we should cultivate thoughts that can never be proved. It is that they are known to be useful. Man positively needs general ideas and convictions that will give a meaning to his life and enable him to find a place for himself in the universe. He can stand the most incredible hardships when he is convinced that they make sense; he is crushed when, on top of all his misfortunes, he has to admit that he is taking part in a "tale told by an idiot." It is the role of religious symbols to give a meaning to the life of man. The Pueblo Indians believe that they are the sons of Father Sun, and this belief endows their life with a perspective (and a goal) that goes far beyond their limited existence. It gives them ample space for the unfolding of personality and permits them a full life as complete persons. Their plight is infinitely more satisfactory than that of a man in our own civilization who knows that he is (and will remain) nothing more than an underdog with no inner meaning to his life.

Enlightening, teaching, and perfecting women together with men on the national and individual level: this must be the secret for the achievement of every reasonable goal, as well as the establishment of any permanent social or political relationships.

Relationship Selling implies long-term commitment, common goals, mutual respect, ongoing trust and cooperation. Informal relationships, many a time, get converted into formal alliances also, helping joint-marketing and co-branding. Establishing a relationship is a series of steps, by and large in sequence only. Jumping steps or changing the sequence could be counterproductive.

For centuries, human beings have cultivated a habit of rivalry against their neighbors. This behavior originates in the fight for survival, a legacy that our founding fathers and forgers of humanity established in our society as a pillar of growth: “the law of the fittest." Our planet has lived under this scourge and conditioning of spirits for almost all of its existence. We fervently believe that our goal is immediate success, the fruit of our effort at any price, and we forget the essentials of this life. The essential thing is not written in any book displayed on the shelves of the human indoctrination industry; it is in our hearts! That small part is what we need to discover, not only to evolve our consciousness, but also to understand the true meaning of word love" From the book Say it by its name

Father Divine said to always establish a ‘we/they’: an ‘us,’ and an enemy on the outside,” explained Laura Johnston Kohl, our Jonestown vet. The goal is to make your people feel like they have all the answers, while the rest of the world is not just foolish, but inferior. When you convince someone that they’re above everyone else, it helps you both distance them from outsiders and also abuse them, because you can paint

The journey of success requires a map for effective navigation. Establish a destination by defining what you want. Once you have a destination, take physical action by making choices that move you towards that destination.

46 Meditation is superior to severe asceticism and the path of knowledge. It is also superior to selfless service. May you attain the goal of meditation, Arjuna! 47 Even among those who meditate, that man or woman who worships me with perfect faith, completely absorbed in me, is the most firmly established in yoga.

This conjunction of an immense military establishment and a large arms industry is new in the American experience. The total influence -- economic, political, even spiritual -- is felt in every city, every State house, every office of the Federal government. We recognize the imperative need for this development. Yet we must not fail to comprehend its grave implications. Our toil, resources and livelihood are all involved; so is the very structure of our society. In the councils of government, we must guard against the acquisition of unwarranted influence, whether sought or unsought, by the militaryindustrial complex. The potential for the disastrous rise of misplaced power exists and will persist. We must never let the weight of this combination endanger our liberties or democratic processes. We should take nothing for granted. Only an alert and knowledgeable citizenry can compel the proper meshing of the huge industrial and military machinery of defense with our peaceful methods and goals, so that security and liberty may prosper together.

...nothing that is historical can relate itself, from its own ground, to anything messianic. Therefore, the Kingdom of God is not the telos of the historical dynamic; it cannot be established as a goal. From the standpoint of history, it is not the goal but the terminus [Ende]. Therefore, the secular order cannot be built on the idea of the Divine Kingdom, and theocracy has no political but only a religious meaning.

True pluralism, as Berlin understands it, is much more tough-minded and intellectually bold: it rejects the view that all conflicts of values can be finally resolved by synthesis and that all desirable goals may be reconciled. It recognises that human nature generates values which, though equally sacred, equally ultimate, exclude one another, without there being any possibility of establishing an objective hierarchical relation among them. Moral conduct may therefore involve making agonising choices, without the help of universal criteria, between incompatible but equally desirable values.

Human race should have a common goal and that is to establish infinite peace in this world which we call home.

We are at our very best, and we are happiest, when we are fully engaged in work we enjoy on the journey toward the goal we've established for ourselves.

Rather, productivity is about making certain choices in certain ways. The way we choose to see ourselves and frame daily decisions; the stories we tell ourselves, and the easy goals we ignore; the sense of community we build among teammates; the creative cultures we establish as leaders: These are the things that separate the merely busy from the genuinely productive.

Another key strategic concept deriving from competitor analysis is creating a situation of mixed motives or conflicting goals for competitors. This strategy involves finding moves for which retaliation, though effective, would hurt the competitor’s broader position. For example, as IBM responds to the threat of the minicomputer with its own minicomputer, it may hasten the decline in growth of its large computers and accelerate the changeover to minicomputers. Placing competitors in a situation of conflicting goals can be a very effective strategic approach for attacking established firms that have been successful in their markets. Small firms and newly entered firms often have very little legacy in the existing strategies in the industry and can reap great rewards from finding strategies that penalize competitors for their stake in these existing strategies.

I tried to establish order over the chaos of my imagination, but this essence, the same that presented itself to me still hazily when I was a child, has always struck me as the very heart of truth. It is our duty to set ourselves an end beyond our individual concerns, beyond our convenient, agreeable habits, higher than our own selves, and disdaining laughter, hunger, even death, to toil night and day to attain that end. No, not to attain it. The self-respecting soul, as soon as he reaches his goal, places it still further away. Not to attain it, but never to halt in the ascent. Only thus does life acquire nobility and oneness.

At first he found it amusing. He coined a law intended to have the humor of a Parkinson’s law that "The number of rational hypotheses that can explain any given phenomenon is infinite." It pleased him never to run out of hypotheses. Even when his experimental work seemed dead-end in every conceivable way, he knew that if he just sat down and muddled about it long enough, sure enough, another hypothesis would come along. And it always did. It was only months after he had coined the law that he began to have some doubts about the humor or benefits of it. If true, that law is not a minor flaw in scientific reasoning. The law is completely nihilistic. It is a catastrophic logical disproof of the general validity of all scientific method! If the purpose of scientific method is to select from among a multitude of hypotheses, and if the number of hypotheses grows faster than experimental method can handle, then it is clear that all hypotheses can never be tested. If all hypotheses cannot be tested, then the results of any experiment are inconclusive and the entire scientific method falls short of its goal of establishing proven knowledge

There is, then, the feeling that we live in a time of unusual insecurity. In the past hundred years so many long-established traditions have broken down—traditions of family and social life, of government, of the economic order, and of religious belief. As the years go by, there seem to be fewer and fewer rocks to which we can hold, fewer things which we can regard as absolutely right and true, and fixed for all time. To some this is a welcome release from the restraints of moral, social, and spiritual dogma. To others it is a dangerous and terrifying breach with reason and sanity, tending to plunge human life into hopeless chaos. To most, perhaps, the immediate sense of release has given a brief exhilaration, to be followed by the deepest anxiety. For if all is relative, if life is a torrent without form or goal in whose flood absolutely nothing save change itself can last, it seems to be something in which there is “no future” and thus no hope.

State philosophy reposes on a double identity: of the thinking subject, and of the concepts it creates and to which it lends its own presumed attributes of sameness and constancy. The subjects, its concepts, and also the objects in the world to which the concepts are applied have a shared, internal essence: the self-resemblance at the basis of identity. Representational thought is analogical; its concern is to establish a correspondence between these symmetrically structured domains. The faculty of judgment is the policeman of analogy, assuring that each of these terms is honestly itself, and that the proper correspondences obtain. In thought its end is truth, in action justice. The weapons it wields in their pursuit are limitive distribution (the determination of the exclusive set of properties possessed by each term in contradistinction to the others: logos, law) and hierarchical ranking (the measurement of the degree of perfection of a term’s self-resemblance in relation to a supreme standard, man, god, or gold: value, morality). The modus operandi is negation: x = x = not y. Identity, resemblance, truth, justice, and negation. The rational foundation for order. The established order, of course: philosophers have traditionally been employees of the State. The collusion between philosophy and the State was most explicitly enacted in the first decade of the nineteenth century with the foundation of the University of Berlin, which was to become the model of higher learning throughout Europe and in the United States. The goal laid out for it by Wilhelm von Humboldt (based on proposals by Fichte and Schleiermacher) was the ‘spiritual and moral training of the nation,’ to be achieved by ‘deriving everything from an original principle’ (truth), by ‘relating everything to an ideal’ (justice), and by ‘unifying this principle and this ideal to a single Idea’ (the State). The end product would be ‘a fully legitimated subject of knowledge and society’ – each mind an analogously organized mini-State morally unified in the supermind of the State. More insidious than the well-known practical cooperation between university and government (the burgeoning military funding of research) is its philosophical role in the propagation of the form of representational thinking itself, that ‘properly spiritual absolute State’ endlessly reproduced and disseminated at every level of the social fabric.

Living in a climate of deep insecurity, Jesus, faced with so narrow a margin of civil guarantees, had to find some other basis upon which to establish a sense of well-being. He knew that the goals of religion as he understood them could never be worked out within the then-established order. Deep from within that order he projected a dream, the logic of which would give to all the needful security. There would be room for all, and no man would be a threat to his brother. “The kingdom of God is within.” “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor.” The

For the primary goal of the American Revolution which transferred American life and introduced a new era in human history, was not the overthrow or even the alteration of the existing social order but the preservation of political liberty threatened by the apparent corruption of the constitution, and the establishment in principle of the existing conditions of liberty.

Those who want peace must open their mouths wider than others. Peace is a basic human right, and as long as wars are still being waged around the world, we cannot in good conscience count ourselves to be worthy members of the highly civilized species Homo sapiens. We should set ourselves the goal of establishing specific peace zones, and expanding and extending them over the whole world.

That’s what real leadership is: Creating and clarifying the vision (the “what”), and giving that vision greater context and importance (the “why”) for all Whos involved. Once the “what” and “why” have clearly been established, the specified “Who” or “Whos” have all they need to go about executing the “How.” All the leader needs to do at that point is support and encourage the Who(s) through the process.

People who pronounce themselves in favor of the method of legislative reform in place of and in contradistinction to the conquest of political power and social revolution, do not really choose a more tranquil, calmer and slower road to the same goal, but a different goal. Instead of taking a stand for the establishment of a new society they take a stand for surface modifications of the old society. . . . Our program becomes not the realization of Socialism, but the reform of capitalism not the suppression of the system of wage labor, but the diminution of exploitation, that is, the suppression of the abuses of capitalism instead of the suppression of capitalism itself.

Good people come to worship me for different reasons. Some come to the spiritual life because of suffering, some in order to understand life; some come through a desire to achieve life’s purpose, and some come who are men and women of wisdom. 17 Unwavering in devotion, always united with me, the man or woman of wisdom surpasses all the others. To them I am the dearest beloved, and they are very dear to me. 18 All those who follow the spiritual path are blessed. But the wise who are always established in union, for whom there is no higher goal than me, may be regarded as my very Self.

Terrorism,” the professor had lectured, “has a singular goal. What is it?” “Killing innocent people?” a student ventured. “Incorrect. Death is only a byproduct of terrorism.” “A show of strength?” “No. A weaker persuasion does not exist.” “To cause terror?” “Concisely put. Quite simply, the goal of terrorism is to create terror and fear. Fear undermines faith in the establishment. It weakens the enemy from within . . . causing unrest in the masses. Write this down. Terrorism is not an expression of rage. Terrorism is a political weapon. Remove a government’s façade of infallibility, and you remove its people’s faith.” Loss

She’d never had feelings about any man that were important enough to be real romantic love. Affection, lust, yes those things. Instants in time with someone that had touched her, yes that too. But she found no one for romance that she could look up to, that was real , an individual that wasn’t made up of bits and pieces of clichés, buffeted about on the tide of their wants and the opinions of others, no goal, no point of view that they understood themselves why they held it. She had researched him when she was assigned to protect him, she told him. She had not understood in the beginning. “You were a man that had it all! Worthy and courageous military action; you grew up, came of age in war. A successful career, status in letters, a full professorship at a prestigious university if you wanted it. Accrued wealth and income enough to live however you wanted. Beautiful women in your life … you do not show the full measure of your years in either looks or fitness. “You were a full fledged member of the oligarchy, though at a modest level. Yet you threw it all away! You started your novel, became a thorn in the side of the establishment,” she told him. “I didn’t understand until I read the fragment of manuscript that you had Jean Augereau print out for you. You were on a crusade … totally focused! I saw that you were something special then,” she told him, “That’s when you began to become very special to me!

As you work with individuals in your organization to develop their vision for the future, it is crucial that you establish specific, measurable goals. These goals will help the individuals realize their ambitions. In addition, you as a mentor have to establish that you are sincerely interested in the problems of the person you are mentoring. By taking action to support the individual, you will prove that you are indeed working in their best interest and always keeping the end in mind.

We all want love. From God, and from the creation. We are all running towards something. Ironically, the more we run after the creation, the more the creation runs away from us! As soon as we stop running after the creation, and reorient, as soon as we start running towards God, the creation runs after us. It’s a simple, simple formula: Run towards the creation, you lose God and the creation. Run towards God, you gain God *and* the creation. Allah is “Al Wadood” (The Source of Love). Therefore, love comes from God—not people. “To acquire love…fill yourself up with it until you become a magnet.” When you fill yourself with the Source of love (Al Wadood), you become a magnet for love. Allah teaches us this in the beautiful hadith Qudsi: “If Allah has loved a servant [of His], He calls Gabriel and says: “I love so-and-so, therefore love him.’” He (the Prophet pbuh) said: “So Gabriel then loves him. Then he (Gabriel) calls out in Heaven, saying: ‘Allah loves so-and-so, therefore love him.’ And the inhabitants of Heaven love him. Then acceptance is established for him on earth.” [Bukhari, Malik, & Tirmidhi] We’re all running. But so few of us are running in the right direction. We have the same goal. But to get there, we need to stop. And examine if we are running towards the Source–or just a reflection.

This nothingness into which the West is sliding is not the natural end, the dying, the sinking of a flourishing community of peoples. Instead, it is again a specifically Western nothingness: a nothingness that is rebellious, violent, anti-God, and antihuman. Breaking away from all that is established, it is the utmost manifestation of all the forcesopposed to God. It is nothingness as God; no one knows its goal or its measure. Its rule is absolute. It is a creative nothingness[113] that blows its anti-God breath into all that exists, creates the illusion of waking it to new life, and at the same time sucks out its true essence[114] until it soon disintegrates into an empty husk and is discarded. Life, history, family, people, language, faith—the list could go on forever because nothingness spares nothing—all fall victim to nothingness.[115]

There are, no doubt, lessons here for the contemporary reader. The changing character of the native population, brought about through unremarked pressures on porous borders; the creation of an increasingly unwieldy and rigid bureaucracy, whose own survival becomes its overriding goal; the despising of the military and the avoidance of its service by established families, while its offices present unprecedented opportunity for marginal men to whom its ranks had once been closed; the lip service paid to values long dead; the pretense that we still are what we once were; the increasing concentrations of the populace into richer and poorer by way of a corrupt tax system, and the desperation that inevitably follows; the aggrandizement of executive power at the expense of the legislature; ineffectual legislation promulgated with great show; the moral vocation of the man at the top to maintain order at all costs, while growing blind to the cruel dilemmas of ordinary life—these are all themes with which our world is familiar, nor are they the God-given property of any party or political point of view, even though we often act as if they were. At least, the emperor could not heap his economic burdens on posterity by creating long-term public debt, for floating capital had not yet been conceptualized. The only kinds of wealth worth speaking of were the fruits of the earth.

Astronomers suspect that the Oort Cloud could extend as far as three light-years from our solar system. That is more than halfway to the nearest stars, the Centauri triple star system, which is slightly more than four light-years from Earth. If we assume that the Centauri star system is also surrounded by a sphere of comets, then there might be a continuous trail of comets connecting it to Earth. It may be possible to establish a series of refueling stations, outposts, and relay locations on a grand interstellar highway. Instead of leaping to the next star in one jump, we might cultivate the more modest goal of "comet hopping" to the Centauri system. This thoroughfare could become a cosmic Route 66.

In order to grow sometimes we must cease striving to meet other people’s expectations and begin establishing new goals that develop our personal potential. If we live a life to satisfy all the direct or implicit anticipations of other people, we end up living a life full of regret because we failed to develop into a complete manifestation of our being.

A modern fad which has gained widespread acceptance amongst the semi-educated who wish to appear secular is the practice of meditation. They proclaim with an air of smug superiority, ‘Main mandir-vandir nahin jaata, meditate karta hoon (I don’t go to temples or other such places, I meditate).’ The exercise involves sitting lotus-pose (padma asana), regulating one’s breathing and making your mind go blank to prevent it from ‘jumping about like monkeys’ from one (thought) branch to another. This intense concentration awakens the kundalini serpent coiled at the base of the spine. It travels upwards through chakras (circles) till it reaches its destination in the cranium. Then the kundalini is fully jaagrit (roused) and the person is assured to have reached his goal. What does meditation achieve? The usual answer is ‘peace of mind’. If you probe further, ‘and what does peace of mind achieve?’, you will get no answer because there is none. Peace of mind is a sterile concept which achieves nothing. The exercise may be justified as therapy for those with disturbed minds or those suffering from hypertension, but there is no evidence to prove that it enhances creativity. On the contrary it can be established by statistical data that all the great works of art, literature, science and music were works of highly agitated minds, at times minds on the verge of collapse. Allama Iqbal’s short prayer is pertinent: Khuda tujhey kisee toofaan say aashna kar dey Keh terey beher kee maujon mein iztiraab naheen (May God bring a storm in your life, There is no agitation in the waves of your life’s ocean.)

Public debate over almost everything devolves into trench warfare, in which the most important goal is to establish that the other person is wrong.

Bob is talking about alternative people. Alternative beliefs and outlooks, alternative business and politics, alternative lifestyles and healthcare. alternative foods and fabrics, alternative child-rearing and schooling, alternative fuels and energies—alternative everything, basically, but not very alternative. These are alternatives within the established paradigm. not alternatives to it: a subherd running in parallel to the main body. Rather than detaching from their ego structures, alternative people merely reshape them along more heart-felt and self-centric lines, their multivarious goals and ideals reducing to personal happiness via the removal, avoidance and denial of unhappiness.

The truth is, the Obama administration was so desperate to keep Donald Trump from being elected that his Justice Department, prodded by his CIA chief John O. Brennan, misled the most secret court of the United States. The goal was simple: spy on the Trump campaign to undermine a presidential election. Members of the highest echelon in Obama’s FBI, CIA, and Department of Justice, all conspired to prevent an outsider from breaking the establishment’s stranglehold on the American people.

Operational effectiveness: necessary but not sufficient Operational effectiveness and strategy are both essential to superior performance, which, after all, is the primary goal of any enterprise. But they work in very different ways. A company can outperform rivals only if it can establish a difference that it can preserve. It must deliver greater value to customers or create comparable value at a lower cost, or do both. The arithmetic of superior profitability then follows: delivering greater value allows a company to charge higher average unit prices; greater efficiency results in lower average unit costs. Ultimately, all differences between companies in cost or price derive from the hundreds of activities required to create, produce, sell, and deliver their products or services, such as calling on customers, assembling final products, and training employees. Cost is generated by performing activities, and cost advantage arises from performing particular activities more

Obviously, therefore, we must be able to transcribe what is in us into our mental and objective consciousness, by establishing a relationship between the life in us and observation of that life in Nature. This we find supremely well expressed by the ancient Egyptians. It is a knowledge of magic, pure and sane, which can lead rapidly toward the spiritual goal of our lives, owing to the fact that we can evoke, by means of the sympathy of analogues in our surroundings, the consciousness of the heart latent in us.

Every good story has the same shape. The beginning establishes a goal, the more tangible the better. In the middle we watch the fight toward that goal. The end is what happens when it’s been reached, or when reaching it’s finally failed. What I always say when I teach is: the longer the middle, the better the story. The middle is when we still don’t know the outcome. That’s when we care the most about what’s happening. The longer you can keep the audience engaged in the pursuit without actually resolving that pursuit—that’s real mastery.

Death has been tolerable to me only because Death has been the Great Democrat, treating all alike. But now Death plays favorites. Zaccur Barstow, can you understand the bitter, bitter jealousy of the ordinary man of-oh, say‚ fifty- who looks on one of your sort? Fifty years . . . twenty of them he is a child, he is well past thirty before he is skilled in his profession. He is forty before he is established and respected. For not more than the last ten years of his fifty he has really amounted to something." Ford leaned forward in the screen and spoke with sober emphasis: "And now, when he has reached his goal, what is his prize? His eyes are failing him, his bright young strength is gone, his heart and wind are‚ not what they used to be. He is not senile yet . . . but he feels the chill of the first frost. He knows what is in store for him. He knows-he knows!

It is a common misinterpretation of Islamic intellectual history to say that Muslim scholars made scientific discoveries but then failed to follow up on them, so the torch of learning passed to the West. This is to read the empirical methodology and practical goals of modern science back into the intellectual methods and spiritual goals of the wisdom tradition. The goal was not to establish a fund of transmitted knowledge which other scientists could imitate and build upon and from which technologists could draw for practical ends. The goal was to discover the truth for oneself.

To achieve SEAL-worthy success, you must: • establish your set point, turning a deep sense of values and purpose into a touchstone that will keep your feet in the sand and your eyes on the goal • develop front-sight focus so nothing can derail you on your way to victory • bulletproof your mission to inoculate your efforts against failure • do today what others won’t so you can achieve tomorrow what others can’t • get mentally and emotionally tough, and eliminate the “quit” option from your subconscious • break things and remake them, improving them through innovation and adaptation • build your intuition to utilize the full range of your innate wisdom and intelligence • think offense, all the time, to surprise your competition and dominate the field • train for life to develop mastery of your physical, mental, emotional, intuitional, and spiritual selves Though many of the

When the attachment figure is also a threat to the child, two systems with conflicting goals are activated simultaneously or sequentially: the attachment system, whose goal is to seek proximity, and the defense systems, whose goal is to protect. In these contexts, the social engagement system is profoundly compromised and its development interrupted by threatening conditions. This intolerable conflict between the need for attachment and the need for defense with the same caregiver results in the disorganized–disoriented attachment pattern (Main & Solomon, 1986). A contradictory set of behaviors ensues to support the different goals of the animal defense systems and of the attachment system (Lyons-Ruth & Jacobvitz, 1999; Main & Morgan, 1996; Steele, van der Hart, & Nijenhuis, 2001; van der Hart, Nijenhuis, & Steele, 2006). When the attachment system is stimulated by hunger, discomfort, or threat, the child instinctively seeks proximity to attachment figures. But during proximity with a person who is threatening, the defensive subsystems of flight, fight, freeze, or feigned death/shut down behaviors are mobilized. The cry for help is truncated because the person whom the child would turn to is the threat. Children who suffer attachment trauma fall into the dissociative–disorganized category and are generally unable to effectively auto- or interactively regulate, having experienced extremes of low arousal (as in neglect) and high arousal (as in abuse) that tend to endure over time (Schore, 2009b). In the context of chronic danger, patterns of high sympathetic dominance are apt to become established, along with elevated heart rate, higher cortisol levels, and easily activated alarm responses. Children must be hypervigilantly prepared and on guard to avoid danger yet primed to quickly activate a dorsal vagal feigned death state in the face of inescapable threat. In the context of neglect, instead of increased sympathetic nervous system tone, increased dorsal vagal tone, decreased heart rate, and shutdown (Schore, 2001a) may become chronic, reflecting both the lack of stimulation in the environment and the need to be unobtrusive.

All living things need an atmosphere around them, a secret circle of darkness. If this veil is taken from them, if people condemn a religion, an art, a genius to orbit like a star without an atmosphere, then we should no longer wonder about their rapid decay and the way they become hard and barren. That is the way it is now with all great things which never succeed without some delusion. But every people, indeed every person, who wishes to become mature needs such an enveloping delusion, such a protecting and veiling cloud. But today people generally despise becoming mature, because they honour history more than living. Indeed, people exult over the fact that now 'science is beginning to rule over living'. It is possible that people will attain that goal but it is certain that a life so governed is not worth much, because it is much less living and it establishes a life for the future far less than does the previous life governed not by knowledge but by instinct and powerful illusory images. But, as stated, it is clearly not to be the era of fully developed and mature people, of harmonious personalities, but the era of common work which is as useful as possible. That, however, amounts only to the fact that people are to be trained for the purposes of the time, in order to get to work with their hands as promptly as possible. They are to labour in the factories of the universal utilities before they are mature, that is, so that they really no longer become mature, because this would be a luxury, which would deprive the 'labour market' of a lot of power.

I am busy because I am lazy. I indolently let others decide what I will do instead of resolutely deciding myself. It was a favorite theme of C. S. Lewis that only lazy people work hard. By lazily abdicating the essential work of deciding and directing, establishing values and setting goals, other people do it for us.

Can two walk together, unless they are agreed?’ Amos 3:3 ‘Does This Person Belong in your Life?’ A toxic relationship is like a limb with gangrene: unless you amputate it the infection can spread and kill you. Without the courage to cut off what refuses to heal, you’ll end up losing a lot more. Your personal growth - and in some cases your healing - will only be expedited by establishing relationships with the right people. Maybe you’ve heard the story about the scorpion who asked the frog to carry him across the river because he couldn’t swim. ‘I’m afraid you’ll sting me,’ replied the frog. The scorpion smiled reassuringly and said, ‘Of course I won’t. If I did that we’d both drown!’ So the frog agreed, and the scorpion hopped on his back. Wouldn’t you know it: halfway across the river the scorpion stung him! As they began to sink the frog lamented, ‘You promised you wouldn’t sting me. Why’d you do it?’ The scorpion replied, ‘I can’t help it. It’s my nature!’ Until God changes the other person’s nature, they have the power to affect and infect you. For example, when you feel passionately about something but others don’t, it’s like trying to dance a foxtrot with someone who only knows how to waltz. You picked the wrong dance partner! Don’t get tied up with someone who doesn’t share your values and God-given goals. Some issues can be corrected through counselling, prayer, teaching, and leadership. But you can’t teach someone to care; if they don’t care they’ll pollute your environment, kill your productivity, and break your rhythm with constant complaints. That’s why it’s important to pray and ask God, ‘Does this person belong in my life?

In Moscow last night Ribbentrop and Molotov signed a treaty and a declaration of purpose. The text of the latter tells the whole story: “After the German government and the government of the U.S.S.R., through a treaty signed today, definitely solved questions resulting from the disintegration of the Polish state and thereby established a secure foundation for permanent peace in eastern Europe, they jointly voice their opinion that it would be in the interest of all nations to bring to an end the state of war presently existing between Germany and Britain and France. Both governments therefore will concentrate their efforts, if necessary, in co-operation with other friendly powers, towards reaching this goal. “Should, however, the effort of both governments remain unsuccessful, the fact would thereby be established that Britain and France are responsible for a continuation of the war, in which case the governments of Germany and Russia will consult each other as to necessary measures.” This

1.​HAPPINESS: having feelings of pleasure or contentment in and about your life 2.​ACHIEVEMENT: achieving accomplishments that compare favorably against similar goals others have strived for 3.​SIGNIFICANCE: having a positive impact on people you care about 4.​LEGACY: establishing your values or accomplishments in ways that help others find future success

According to his thinking, man was not born for a particular purpose. Quite the opposite: a purpose developed only with the birth of an individual. To objectively fabricate a purpose at the outset and to apply it to a human being was to rob him at birth of freedom of action. Hence, purpose was something that the individual had to make for himself. But no one, no matter who, could freely create a purpose. This was because the purpose of one's existence was as good as announced to the universe by the course of that existence itself. Starting from this premise, Daisuke held that one's natural activities constituted one's natural purposes. A man walked because he wanted to. Then walking became his purpose. He thought because he wanted to. Then, thinking became his purpose. Just as to walk or to think for a particular purpose meant the degradation of walking and thinking, so to establish an external purpose and to act to fulfill it meant the degradation of action. Accordingly, those who used the sum of their actions as a means to an end were in effect destroying the purpose of their own existence.

Instead of admitting that happiness is an art of the indirect that is achieved or not through secondary goals, it is presented as if it were an immediately accessible objective, and recipes are provided. Whatever the method chosen, psychic, somatic, chemical, spiritual, or computer-based, the presupposition is everywhere the same: contentment is within your reach, all you have to do is undergo a "positive conditioning," an "ethical discipline" that will lead you to it. This amounts to an astonishing inversion of the will, which seeks to establish its protectorate over psychic states and feelings that are traditionally outside its jurisdiction. It wears itself our trying to change what does not depend on it (at the risk of not dealing with what can be changed).

From Desire to Reality in Six Easy Steps Six definite practical steps to transform a burning desire into reality. Fix in your mind an exact picture of what you desire. It's not sufficient merely to say, for example, "I want plenty of money." Be definite as to the amount. Determine exactly what you intend to give in return for the thing you desire. There's no such reality as something for nothing. Establish a definite date by which you intend to possess the desired thing. Create a definite plan for carrying out your desire and begin at once, whether you feel entirely ready or not to put this plan into action. Write out a clear, concise statement of your responses to the preceding four steps. Read your written statement aloud twice daily. Once after arising in the morning and once just before retiring at night. As you read, see and feel and believe yourself already in possession of whatever your goal happens to be. "Through some strange and powerful principle of mental chemistry, nature wraps up in the impulse [of a] strong desire that something which recognizes no such word as impossible and accepts no such reality as failure." - Napoleon Hill

Let’s imagine a cluttered room. It does not get messy all by itself. You, the person who lives in it, makes the mess. There is a saying that “a messy room equals a messy mind.” I look at it this way. When a room becomes cluttered, the cause is more than just physical. Visible mess helps distract us from the true source of the disorder. The act of cluttering is really an instinctive reflex that draws our attention away from the heart of an issue. If you can’t feel relaxed in a clean and tidy room, try confronting your feeling of anxiety. It may shed light on what is really bothering you. When your room is clean and uncluttered, you have no choice but to examine your inner state. You can see any issues you have been avoiding and are forced to deal with them. From the moment you start tidying, you will be compelled to reset your life. As a result, your life will start to change. That’s why the task of putting your house in order should be done quickly. It allows you to confront the issues that are really important. Tidying is just a tool, not the final destination. The true goal should be to establish the lifestyle you want most once your house has been put in order. Storage

A tragic ending for knowledge.  Of all the means of producing exaltation, it has been human sacrifice which has at all times most exalted and elevated man. And perhaps every other endeavour could still be thrown down by one tremendous idea, so that it would achieve victory over the most victorious  the idea of self-sacrificing mankind. But to whom should mankind sacrifice itself?. One could already take one's oath that, if ever the constellation of this idea appears above the horizon, the knowledge of truth would remain as the one tremendous goal commensurate with such a sacrifice, because for this goal no sacrifice is too great. In the meantime, the problem of the extent to which mankind can as a whole take steps towards the advancement of knowledge has never yet been posed; not to speak of what drive to knowledge could drive mankind to the point of dying with the light of an anticipatory wisdom in its eyes. Perhaps, if one day an alliance has been established with the inhabitants of other stars for the purpose of knowledge, and knowledge has been communicated from star to star for a few millennia: perhaps enthusiasm for knowledge may then rise to such a high-water mark!

Essentially, this is undoubtedly what had to happen. But Rome as a state retained too much of pagan civilization and wisdom—for example, the very aims and basic principles of the state. Whereas Christ’s Church, having entered the state, no doubt could give up none of its own basic principles, of that rock on which it stood, and could pursue none but its own aims, once firmly established and shown to it by the Lord himself, among which was the transforming of the whole world, and therefore of the whole ancient pagan state, into the Church. Thus (that is, for future purposes), it is not the Church that should seek a definite place for itself in the state, like ‘any social organization’ or ‘organization of men for religious purposes’ (as the author I was objecting to refers to the Church), but, on the contrary, every earthly state must eventually be wholly transformed into the Church and become nothing else but the Church, rejecting whichever of its aims are incompatible with those of the Church. And all of this will in no way demean it, will take away neither its honor nor its glory as a great state, nor the glory of its rulers, but will only turn it from a false, still pagan and erroneous path, onto the right and true path that alone leads to eternal goals.

I’m impressed at your tenacity. You set a goal and you achieved it.” “My goal is Finn,” I remind him. “Everly, we’ve already established that you haven’t been holding out exclusively for Professor Camden,” he says, his lip twitching. “Which tells me that while you envision him as the perfect man, you’ve kept your options open. It tells me that while you might have a vivid fantasy of the perfect happily ever after, you’re open”— he checks my response—“ reluctantly, to being swept off your feet by someone other than Finn.” Well. I don’t know how to respond to that, so what comes out of my mouth is, “Maybe I’m just a nymphomaniac.” This car ride just went from bad to worse. “If you were a nymphomaniac you’d have given me a blowjob fifty miles ago.” “True,” I agree. Damn it! I just said that out loud. I bite my lip and side-eye him. He’s wearing a very satisfied smile.

In August 1917, white, Black, and Muskogee tenant farmers and sharecroppers in several eastern and southern Oklahoma counties took up arms to stop conscription, with a larger stated goal of overthrowing the US government to establish a socialist commonwealth. These more radically minded grassroots socialists had organized their own Working Class Union (WCU), with Anglo-American, African American, and Indigenous Muskogee farmers forming a kind of rainbow alliance. Their plan was to march to Washington, DC, motivating millions of working people to arm themselves and to join them along the way. After a day of dynamiting oil pipelines and bridges in southeastern Oklahoma, the men and their families created a liberated zone where they ate, sang hymns, and rested. By the following day, heavily armed posses supported by police and militias stopped the revolt, which became known as the Green Corn Rebellion.

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

As Kolenda saw it, none of what he was doing had anything to do with being warmhearted. In his opinion, counterinsurgency was a pretty damned cold-blooded strategy, all about being out there with specific goals—establishing stability and defeating the insurgency—and intelligently using the full range of available leverage, from cash, clean water, and education for local children to bullets, when appropriate, to get the desired results. There was an element of manipulation involved. Sure, he wanted the Afghans to have better lives—how could anyone not, after seeing that kind of impoverishment? But there was also something transactional about American promises of clean water, construction jobs, and a brighter future for Afghan kids. This wasn’t charity; the bottom line was, these offers were made to save American lives and help destroy anyone who hoped to hurt ISAF troops. Kolenda could never understand why some folks viewed the carrots as being somehow inferior to the sticks.

Productivity isn’t about working more or sweating harder. It’s not simply a product of spending longer hours at your desk or making bigger sacrifices. Rather, productivity is about making certain choices in certain ways. The way we choose to see ourselves and frame daily decisions; the stories we tell ourselves, and the easy goals we ignore; the sense of community we build among teammates; the creative cultures we establish as leaders: These are the things that separate the merely busy from the genuinely productive.

We must adjust our emotive outlook before drowning in bitterness and choking on despair. We must periodically weed out pangs of disenchantment and scour disillusionment from our hearts in order to console and replenish the depleted resolve of our spirit. Finding ourselves crippled by physical injury, weakened by illness, or left stranded in a vulnerable emotional condition brought on by grief, disappointment, and other physiological or psychological crisis, we must each examine our values and update our mythological mental maps in order to generate a source of stirred concentrate steeling a rejuvenated march onward. Perhaps our sources of revitalizing energy will stem from gaining a new perspective on ancient challenges, by establishing new hopes and dreams, or by delving a lofty purpose behind our efforts. Alternatively, perhaps we only develop the resolve to resume our scrupulous assault on the important issues of life by orchestrating a fundamental transformation of the self, a complete restructuring of our values and goals.

First, I must confess that over the past few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro's great stumbling block in his stride toward freedom is not the White Citizens' Councilor or the Ku Klux Klanner, but the white moderate, who is more devoted to "order" than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: "I agree with you in the goal you seek, but I cannot agree with your methods of direct action"; who paternalistically believes he can set the timetable for another man's freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a "more convenient season." Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection. I had hoped that the white moderate would understand that law and order exist for the purpose of establishing justice and that when they fail in this purpose they become the dangerously structured dams that block the flow of social progress. I had hoped that the white moderate would understand that the present tension in the South is a necessary phase of the transition from an obnoxious negative peace, in which the Negro passively accepted his unjust plight, to a substantive and positive peace, in which all men will respect the dignity and worth of human personality. Actually, we who engage in nonviolent direct action are not the creators of tension. We merely bring to the surface the hidden tension that is already alive. We bring it out in the open, where it can be seen and dealt with. Like a boil that can never be cured so long as it is covered up but must be opened with all its ugliness to the natural medicines of air and light, injustice must be exposed, with all the tension its exposure creates, to the light of human conscience and the air of national opinion before it can be cured.

During the war, Monod had joined the Communist Party as a matter of expediency, so that he could join the FTP. But he developed reservations about the Communists’ intolerance of other political views and quietly quit the Party after the war, at a time when many fellow citizens were joining. That might have been the end of Monod’s involvement with Communism, were it not for bizarre developments in the sphere of Soviet science. In the summer of 1948, Trofim Denisovich Lysenko, Joseph Stalin’s anointed czar of Soviet agriculture, launched a broad attack on the science of genetics. Lysenko believed that virtually any modification could be made rapidly and permanently to any plant or animal and passed on to its offspring. His belief, while consistent with Soviet doctrine that nature and man could be shaped in any way and were unconstrained by history or heredity, flew in the face of the principles of genetics that had been established over the previous fifty years. Nevertheless, Lysenko demanded that classical genetics, and its supporters, be purged from Soviet biology. Lysenko’s outrageous statements were heralded in Communist-run newspapers in France. Monod responded with a devastating critique that ran on the front page of Combat. Monod exposed Lysenko’s stance on genetics as antiscientific dogma and decried Lysenko’s power as a demonstration of “ideological terrorism” in the Soviet Union. The public scrutiny damaged the credibility of Soviet socialism in France. The episode thrust Monod into the public eye and made him resolve to “make his life’s goal a crusade against antiscientific, religious metaphysics, whether it be from Church or State.

Your words and your behavior must be in line with your beliefs before you can begin to enjoy a truly authentic life. When you stop worrying about pleasing everyone and, instead, are willing to be bold enough to live according to your own values, you'll experience many benefits: -Your self confidence will soar. The more you're able to see that you don't have to make people happy, the more independence and confidence you'll gain. You'll feel content with the decisions you make, even when other people disagree with your actions, because you'll know you made the right choice. -You'll have more time and energy to devote to your goals. Instead of wasting energy trying to become the person you think others want you to be, you'll have time and energy to work on yourself. When you channel that effort toward your goals, you'll be much more likely to be successful. -You'll feel less stressed. When you set limits and healthy boundaries, you'll experience a lot less stress and irritation. You'll feel like you have more control over your life. -You'll establish healthier relationships. Other people will develop more respect for you when you behave in an assertive manner. Your communication will improve and you'll be able to prevent yourself from building a lot of anger and resentment toward people. -You'll have increased willpower. An interesting 2008 study published in the Journal of Experimental Psychology showed that people have much more willpower when they're making choices on their own accord rather than out of an attempt to please someone else. If you're only doing something to make someone else happy, you'll struggle to reach your goal. You'll be motivated to keep p the good work if you're convinced it's the best choice for you.

At the very heart of our Circle of Influence is our ability to make and keep commitments and promises. The commitments we make to ourselves and to others, and our integrity to those commitments, is the essence and clearest manifestation of our proactivity. It is also the essence of our growth. Through our human endowments of self-awareness and conscience, we become conscious of areas of weakness, areas for improvement, areas of talent that could be developed, areas that need to be changed or eliminated from our lives. Then, as we recognize and use our imagination and independent will to act on that awareness—making promises, setting goals, and being true to them—we build the strength of character, the being, that makes possible every other positive thing in our lives. It is here that we find two ways to put ourselves in control of our lives immediately. We can make a promise—and keep it. Or we can set a goal—and work to achieve it. As we make and keep commitments, even small commitments, we begin to establish an inner integrity that gives us the awareness of self-control and the courage and strength to accept more of the responsibility for our own lives. By making and keeping promises to ourselves and others, little by little, our honor becomes greater than our moods.

The failure of a political enterprise intended to bring about a fundamental change in the order of society can have one of three different effects on a man who has undertaken it. He may go on trying to do the same thing in the same way, always hoping that he will have better luck next time. Or he may come to the conclusion that his whole effort is futile and that he may as well accept the established order of things. Or he may continue to adhere to his faith, but recognize that the difficulties are greater than he had previously supposed and that he must adopt a more gradual method of approach to a goal which has receded into the far distance.

Let’s now look at the four basic types of EI parents (Gibson 2015): Emotional parents are dominated by feelings and can become extremely reactive and overwhelmed by anything that surprises or upsets them. Their moods are highly unstable, and they can be frighteningly volatile. Small things can be like the end of the world, and they tend to see others as either saviors or abandoners, depending on whether their wishes are being met. Driven parents are super goal-achieving and constantly busy. They are constantly moving forward, focused on improvements, and trying to perfect everything, including other people. They run their families like deadline projects but have little sensitivity to their children’s emotional needs. Passive parents are the nicer parents, letting their mate be the bad guy. They appear to enjoy their children but lack deeper empathy and won’t step in to protect them. While they seem more loving, they will acquiesce to the more dominant parent, even to the point of overlooking abuse and neglect. Rejecting parents aren’t interested in relationships. They avoid interaction and expect the family to center around their needs, not their kids. They don’t tolerate other people’s needs and want to be left alone to do their own thing. There is little engagement, and they can become furious and even abusive if things don’t go their way.

Let’s Pray Together Heavenly Father, You have said, “Many are the plans in a man’s heart, but it is the Lord’s purpose that prevails” (Prov. 19:21). We ask you to fulfill Your word and make Your purpose reign in our lives. We all have plans and goals that we are pursuing. We ask you to establish whatever is from You—whatever is in line with Your purpose—and cause to fade away whatever is not from You. We honor you as our Creator and as our loving heavenly Father. We affirm that it is You who work in us to will and to act according to Your good purpose (Phil. 2:13). Renew our minds so we may understand Your ways and Your plans more fully. We pray this in the name of Jesus, who is our Way, Truth, and Life. Amen.

FIRST WAVE: SELF TRUST The first wave, Self Trust, deals with the confidence we have in ourselves—in our ability to set and achieve goals, to keep commitments, to walk our talk—and also with our ability to inspire trust in others. The whole idea is to become, both to ourselves and to others, a person who is worthy of trust. The key principle underlying this wave is credibility, which comes from the Latin root credere, meaning “to believe.” In this first wave, we will explore the “4 Cores of Credibility,” where we will discuss ways to increase our credibility in order to firmly establish trust with ourselves and with others. The end result of high character and high competence is credibility, judgment, and influence.

These things matter. It’s tedious, I know. Any writer worth his weight in pulp would by now have set the hero along a definable journey, or at least created some kind of goal against which to measure his progress as we move forward. I assure you, the foundation has been laid. Characters have been established and the scene is set. Dim the lights and let’s dance. Who says I’m even the hero? Get off my fucking back. I’m no journalist, I’m a musician, for Christ’s sake! Still, the ultimate truth, for our purposes anyway, whether these events are factual or not, is better revealed through the words I choose to describe them. I’d never cheat you of that. I only wish I could see through the back of the page as you make the connections.

I’ve always been a person who has believed in the love and in the power of love. It occurred to me that it is an essence which connects to the hearts of people, to the hearts of the beasts and to the One-Above-All.…… .…………. Sometimes, if people are dysfunctional together, they will have dysfunctional families and kids who are dysfunctional to the society, each in a unique disorderly way. Love, is the key to disorder and anarchy as it emanates from truth and then further emanates commitment, care, respect and sacrifice. It has the powers over emotions of a human and their mindset and it has been bringing changes to the lives of people. The problem of dysfunctional relationships is the connection is based upon truths which are not mutually established. To make a relationship functional is very much possible and is as essential to being human as the fact that we are very intelligent beings. A love based on truth will always shine brighter in any dark night. But who wants a love like that? And who dares to love as such? All that forever? Would you dare?.…………. ……. All that and many things more but not anymore. I now believe that only love cannot make anyone do everything. Neither everything is dearly loved nor it is reciprocated gracefully. Some loves fall away as the leaves of the autumn; some fires are washed by little waters; and some boats never make it to the shore. If love is truly your goal and the goal of your love is love itself then the pillars of love shall always remain true. Be good to the people you meet. And be good to those who hurt you as well. Someday, sometime, it will make sense to everyone.

Fascism has a contradictory character and carries within it strong elements of ideological and political dislocation and dissolution. Its goal is to recast the old bourgeois 'democratic' state into a fascist state based on violence. This unleashes conflicts between the old established bureaucracy and the new fascist one; between the standing army with its officer corps and the new militia with its leaders; between the violent fascist policies in the economy and state and the ideology of the remaining liberal and democratic bourgeoisie; between the monarchists and republicans; between the actual fascists (the blackshirts) and the nationalists recruited into the party and its militia; between the fascists' original program, which deceived the masses and achieved victory, and present-day fascist politics, which serve the interest of industrial capitalists and above all heave industry, which has been propped up artificially.

SEVENTY THOUSAND YEARS AGO, HOMO sapiens was still an insignificant animal minding its own business in a corner of Africa. In the following millennia it transformed itself into the master of the entire planet and the terror of the ecosystem. Today it stands on the verge of becoming a god, poised to acquire not only eternal youth, but also the divine abilities of creation and destruction. Unfortunately, the Sapiens regime on earth has so far produced little that we can be proud of. We have mastered our surroundings, increased food production, built cities, established empires and created far-flung trade networks. But did we decrease the amount of suffering in the world? Time and again, massive increases in human power did not necessarily improve the well-being of individual Sapiens, and usually caused immense misery to other animals. In the last few decades we have at last made some real progress as far as the human condition is concerned, with the reduction of famine, plague and war. Yet the situation of other animals is deteriorating more rapidly than ever before, and the improvement in the lot of humanity is too recent and fragile to be certain of. Moreover, despite the astonishing things that humans are capable of doing, we remain unsure of our goals and we seem to be as discontented as ever. We have advanced from canoes to galleys to steamships to space shuttles – but nobody knows where we’re going. We are more powerful than ever before, but have very little idea what to do with all that power. Worse still, humans seem to be more irresponsible than ever. Self-made gods with only the laws of physics to keep us company, we are accountable to no one. We are consequently wreaking havoc on our fellow animals and on the surrounding ecosystem, seeking little more than our own comfort and amusement, yet never finding satisfaction. Is there anything more dangerous than dissatisfied and irresponsible gods who don’t know what they want?

Seventy thousand years ago, homo sapiens was still an insignificant animal minding its own business in a corner of Africa. In the following millennia it transformed itself into the master of the entire planet and the terror of the ecosystem. Today it stands on the verge of becoming a god, poised to acquire not only eternal youth, but also the divine abilities of creation and destruction. . Unfortunately, the Sapiens regime on earth has so far produced little that we can be proud of. We have mastered our surroundings, increased food production, built cities, established empires and created far-flung trade networks. But did we decrease the amount of suffering in the world? Time and again, massive increases in human power did not necessarily improve the well-being of individual Sapiens, and usually caused immense misery to other animals. . In the last few decades we have at last made some real progress as far as the human condition is concerned, with the reduction of famine, plague and war. Yet the situation of other animals is deteriorating more rapidly than ever before, and the improvement in the lot of humanity is too recent and fragile to be certain of. . Moreover, despite the astonishing things that humans are capable of doing, we remain unsure of our goals and we seem to be as discontented as ever. We have advanced from canoes to galleys to steamships to space shuttles – but nobody knows where we’re going. We are more powerful than ever before, but have very little idea what to do with all that power. Worse still, humans seem to be more irresponsible than ever. Self-made gods with only the laws of physics to keep us company, we are accountable to no one. We are consequently wreaking havoc on our fellow animals and on the surrounding ecosystem, seeking little more than our own comfort and amusement, yet never finding satisfaction. . Is there anything more dangerous than dissatisfied and irresponsible gods who don’t know what they want?

Rather, productivity is about making certain choices in certain ways. The way we choose to see ourselves and frame daily decisions; the stories we tell ourselves, and the easy goals we ignore; the sense of community we build among teammates; the creative cultures we establish as leaders: These are the things that separate the merely busy from the genuinely productive. We now exist in a world where we can communicate with coworkers at any hour, access vital documents over smartphones, learn any fact within seconds, and have almost any product delivered to our doorstep within twenty-four hours. Companies can design gadgets in California, collect orders from customers in Barcelona, email blueprints to Shenzhen, and track deliveries from anywhere on earth. Parents can auto-sync the family’s schedules, pay bills online while lying in bed, and locate the kids’ phones one minute after curfew. We are living through an economic and social revolution that is as profound, in many ways, as the agrarian and industrial revolutions of previous eras. These advances in communications and technology are supposed to make our lives easier. Instead, they often seem to fill our days with more work and stress. In part, that’s because we’ve been paying attention to the wrong innovations. We’ve been staring at the tools of productivity—the gadgets and apps and complicated filing systems for keeping track of various to-do lists—rather than the lessons those technologies are trying to teach us. There are some people, however, who have figured out how to master this changing world. There are some companies that have discovered how to find advantages amid these rapid shifts. We now know how productivity really functions. We know which choices matter most and bring success within closer reach. We know how to set goals that make the audacious achievable; how to reframe situations so that instead of seeing problems, we notice hidden opportunities; how to open our minds to new, creative connections; and how to learn faster by slowing down the data that is speeding past us.

There are, no doubt, lessons here for the contemporary reader. The changing character of the native population, brought about through unremarked pressures on porous borders; the creation of an increasingly unwieldy and rigid bureaucracy, whose own survival becomes its overriding goal; the despising of the military and the avoidance of its service by established families, while its offices present unprecedented opportunity for marginal men to whom its ranks had once been closed; the lip service paid to values long dead; the pretense that we still are what we once were; the increasing concentrations of the populace into richer and poorer by way of a corrupt tax system, and the desperation that inevitably follows; the aggrandizement of executive power at the expense of the legislature; ineffectual legislation promulgated with great show; the moral vocation of the man at the top to maintain order at all costs, while growing blind to the cruel dilemmas of ordinary life—these are all themes with which our world is familiar, nor are they the God-given property of any party or political point of view, even though we often act as if they were. At least, the emperor could not heap his economic burdens on posterity by creating long-term public debt, for floating capital had not yet been conceptualized.

Rejecting failure and avoiding mistakes seem like high-minded goals, but they are fundamentally misguided. Take something like the Golden Fleece Awards, which were established in 1975 to call attention to government-funded projects that were particularly egregious wastes of money. (Among the winners were things like an $84,000 study on love commissioned by the National Science Foundation, and a $3,000 Department of Defense study that examined whether people in the military should carry umbrellas.) While such scrutiny may have seemed like a good idea at the time, it had a chilling effect on research. No one wanted to “win” a Golden Fleece Award because, under the guise of avoiding waste, its organizers had inadvertently made it dangerous and embarrassing for everyone to make mistakes. The truth is, if you fund thousands of research projects every year, some will have obvious, measurable, positive impacts, and others will go nowhere. We aren’t very good at predicting the future—that’s a given—and yet the Golden Fleece Awards tacitly implied that researchers should know before they do their research whether or not the results of that research would have value. Failure was being used as a weapon, rather than as an agent of learning. And that had fallout: The fact that failing could earn you a very public flogging distorted the way researchers chose projects. The politics of failure, then, impeded our progress. There’s a quick way to determine if your company has embraced the negative definition of failure. Ask yourself what happens when an error is discovered. Do people shut down and turn inward, instead of coming together to untangle the causes of problems that might be avoided going forward? Is the question being asked: Whose fault was this? If so, your culture is one that vilifies failure. Failure is difficult enough without it being compounded by the search for a scapegoat. In a fear-based, failure-averse culture, people will consciously or unconsciously avoid risk. They will seek instead to repeat something safe that’s been good enough in the past. Their work will be derivative, not innovative. But if you can foster a positive understanding of failure, the opposite will happen. How, then, do you make failure into something people can face without fear? Part of the answer is simple: If we as leaders can talk about our mistakes and our part in them, then we make it safe for others. You don’t run from it or pretend it doesn’t exist. That is why I make a point of being open about our meltdowns inside Pixar, because I believe they teach us something important: Being open about problems is the first step toward learning from them. My goal is not to drive fear out completely, because fear is inevitable in high-stakes situations. What I want to do is loosen its grip on us. While we don’t want too many failures, we must think of the cost of failure as an investment in the future.

In a sense the rise of Anabaptism was no surprise. Most revolutionary movements produce a wing of radicals who feel called of God to reform the reformation. And that is what Anabaptism was, a voice calling the moderate reformers to strike even more deeply at the foundations of the old order. Like most counterculture movements, the Anabaptists lacked cohesiveness. No single body of doctrine and no unifying organization prevailed among them. Even the name Anabaptist was pinned on them by their enemies. It meant rebaptizer and was intended to associate the radicals with heretics in the early church and subject them to severe persecution. The move succeeded famously. Actually, the Anabaptists rejected all thoughts of rebaptism because they never considered the ceremonial sprinkling they received in infancy as valid baptism. They much preferred Baptists as a designation. To most of them, however, the fundamental issue was not baptism. It was the nature of the church and its relation to civil governments. They had come to their convictions like most other Protestants: through Scripture. Luther had taught that common people have a right to search the Bible for themselves. It had been his guide to salvation; why not theirs? As a result, little groups of Anabaptist believers gathered about their Bibles. They discovered a different world in the pages of the New Testament. They found no state-church alliance, no Christendom. Instead they discovered that the apostolic churches were companies of committed believers, communities of men and women who had freely and personally chosen to follow Jesus. And for the sixteenth century, that was a revolutionary idea. In spite of Luther’s stress on personal religion, Lutheran churches were established churches. They retained an ordained clergy who considered the whole population of a given territory members of their church. The churches looked to the state for salary and support. Official Protestantism seemed to differ little from official Catholicism. Anabaptists wanted to change all that. Their goal was the “restitution” of apostolic Christianity, a return to churches of true believers. In the early church, they said, men and women who had experienced personal spiritual regeneration were the only fit subjects for baptism. The apostolic churches knew nothing of the practice of baptizing infants. That tradition was simply a convenient device for perpetuating Christendom: nominal but spiritually impotent Christian society. The true church, the radicals insisted, is always a community of saints, dedicated disciples in a wicked world. Like the missionary monks of the Middle Ages, the Anabaptists wanted to shape society by their example of radical discipleship—if necessary, even by death. They steadfastly refused to be a part of worldly power including bearing arms, holding political office, and taking oaths. In the sixteenth century this independence from social and civic society was seen as inflammatory, revolutionary, or even treasonous.

The government has a great need to restore its credibility, to make people forget its history and rewrite it. The intelligentsia have to a remarkable degree undertaken this task. It is also necessary to establish the "lessons" that have to be drawn from the war, to ensure that these are conceived on the narrowest grounds, in terms of such socially neutral categories as "stupidity" or "error" or "ignorance" or perhaps "cost." Why? Because soon it will be necessary to justify other confrontations, perhaps other U.S. interventions in the world, other Vietnams. But this time, these will have to be successful intervention, which don't slip out of control. Chile, for example. It is even possible for the press to criticize successful interventions - the Dominican Republic, Chile, etc. - as long as these criticisms don't exceed "civilized limits," that is to say, as long as they don't serve to arouse popular movements capable of hindering these enterprises, and are not accompanied by any rational analysis of the motives of U.S. imperialism, something which is complete anathema, intolerable to liberal ideology. How is the liberal press proceeding with regard to Vietnam, that sector which supported the "doves"? By stressing the "stupidity" of the U.S. intervention; that's a politically neutral term. It would have been sufficient to find an "intelligent" policy. The war was thus a tragic error in which good intentions were transmuted into bad policies, because of a generation of incompetent and arrogant officials. The war's savagery is also denounced, but that too, is used as a neutral category...Presumably the goals were legitimate - it would have been all right to do the same thing, but more humanely... The "responsible" doves were opposed to the war - on a pragmatic basis. Now it is necessary to reconstruct the system of beliefs according to which the United States is the benefactor of humanity, historically committed to freedom, self-determination, and human rights. With regard to this doctrine, the "responsible" doves share the same presuppositions as the hawks. They do not question the right of the United States to intervene in other countries. Their criticism is actually very convenient for the state, which is quite willing to be chided for its errors, as long as the fundamental right of forceful intervention is not brought into question. ... The resources of imperialist ideology are quite vast. It tolerates - indeed, encourages - a variety of forms of opposition, such as those I have just illustrated. It is permissible to criticize the lapses of the intellectuals and of government advisers, and even to accuse them of an abstract desire for "domination," again a socially neutral category not linked in any way to concrete social and economic structures. But to relate that abstract "desire for domination" to the employment of force by the United States government in order to preserve a certain system of world order, specifically, to ensure that the countries of the world remain open insofar as possible to exploitation by U.S.-based corporations - that is extremely impolite, that is to argue in an unacceptable way.

Anarchists and antiauthoritarians clearly differentiate between charity and solidarity--especially thanks to working with indigenous solidarity movements and other international solidarity movements--based on the principles of affinity and mutual aid. Affinity is just what it sounds like: that you can work most easily with people who share your goals, and that your work will be strongest when your relationships are based on trust, friendship, and love. Mutual aid is the idea that we all have a stake in one another's liberation, and that when we can act from that interdependence, we can share with one another as equals. Charity, however, is something that is given not only because it feels like there is an excess to share but also because it is based in a framework that implies that others inherently need the help--that they are unable to take care of themselves and that they would suffer without it. Charity is patronizing and selfish. It establishes some people as those who assist and others as those who need assistance, stabilizing oppressive paradigms by solidifying people's positions in them. Autonomy and self-determination are essential to making this distinction as well. Recognizing the autonomy and self-determination of individuals and groups acknowledges their capability. It's an understanding of that group as having something of worth to be gained through interactions with them, whether that thing is a material good or something less tangible, like perspective, joy, or inspiration. The solidarity model dispels the idea of one inside and one outside, foregrounding how individuals belong to multiple groups and how groups overlap with one another, while simultaneously demanding respect for the identity of self-sufficientcy of each of those groups. Original Zine: Ain't no PC Gonna Fix it, Baby. 2013. Featured in: A Critique of Ally Politics. Taking Sides.

a young Goldman Sachs banker named Joseph Park was sitting in his apartment, frustrated at the effort required to get access to entertainment. Why should he trek all the way to Blockbuster to rent a movie? He should just be able to open a website, pick out a movie, and have it delivered to his door. Despite raising around $250 million, Kozmo, the company Park founded, went bankrupt in 2001. His biggest mistake was making a brash promise for one-hour delivery of virtually anything, and investing in building national operations to support growth that never happened. One study of over three thousand startups indicates that roughly three out of every four fail because of premature scaling—making investments that the market isn’t yet ready to support. Had Park proceeded more slowly, he might have noticed that with the current technology available, one-hour delivery was an impractical and low-margin business. There was, however, a tremendous demand for online movie rentals. Netflix was just then getting off the ground, and Kozmo might have been able to compete in the area of mail-order rentals and then online movie streaming. Later, he might have been able to capitalize on technological changes that made it possible for Instacart to build a logistics operation that made one-hour grocery delivery scalable and profitable. Since the market is more defined when settlers enter, they can focus on providing superior quality instead of deliberating about what to offer in the first place. “Wouldn’t you rather be second or third and see how the guy in first did, and then . . . improve it?” Malcolm Gladwell asked in an interview. “When ideas get really complicated, and when the world gets complicated, it’s foolish to think the person who’s first can work it all out,” Gladwell remarked. “Most good things, it takes a long time to figure them out.”* Second, there’s reason to believe that the kinds of people who choose to be late movers may be better suited to succeed. Risk seekers are drawn to being first, and they’re prone to making impulsive decisions. Meanwhile, more risk-averse entrepreneurs watch from the sidelines, waiting for the right opportunity and balancing their risk portfolios before entering. In a study of software startups, strategy researchers Elizabeth Pontikes and William Barnett find that when entrepreneurs rush to follow the crowd into hyped markets, their startups are less likely to survive and grow. When entrepreneurs wait for the market to cool down, they have higher odds of success: “Nonconformists . . . that buck the trend are most likely to stay in the market, receive funding, and ultimately go public.” Third, along with being less recklessly ambitious, settlers can improve upon competitors’ technology to make products better. When you’re the first to market, you have to make all the mistakes yourself. Meanwhile, settlers can watch and learn from your errors. “Moving first is a tactic, not a goal,” Peter Thiel writes in Zero to One; “being the first mover doesn’t do you any good if someone else comes along and unseats you.” Fourth, whereas pioneers tend to get stuck in their early offerings, settlers can observe market changes and shifting consumer tastes and adjust accordingly. In a study of the U.S. automobile industry over nearly a century, pioneers had lower survival rates because they struggled to establish legitimacy, developed routines that didn’t fit the market, and became obsolete as consumer needs clarified. Settlers also have the luxury of waiting for the market to be ready. When Warby Parker launched, e-commerce companies had been thriving for more than a decade, though other companies had tried selling glasses online with little success. “There’s no way it would have worked before,” Neil Blumenthal tells me. “We had to wait for Amazon, Zappos, and Blue Nile to get people comfortable buying products they typically wouldn’t order online.

Less is more. “A few extremely well-chosen objectives,” Grove wrote, “impart a clear message about what we say ‘yes’ to and what we say ‘no’ to.” A limit of three to five OKRs per cycle leads companies, teams, and individuals to choose what matters most. In general, each objective should be tied to five or fewer key results. (See chapter 4, “Superpower #1: Focus and Commit to Priorities.”) Set goals from the bottom up. To promote engagement, teams and individuals should be encouraged to create roughly half of their own OKRs, in consultation with managers. When all goals are set top-down, motivation is corroded. (See chapter 7, “Superpower #2: Align and Connect for Teamwork.”) No dictating. OKRs are a cooperative social contract to establish priorities and define how progress will be measured. Even after company objectives are closed to debate, their key results continue to be negotiated. Collective agreement is essential to maximum goal achievement. (See chapter 7, “Superpower #2: Align and Connect for Teamwork.”) Stay flexible. If the climate has changed and an objective no longer seems practical or relevant as written, key results can be modified or even discarded mid-cycle. (See chapter 10, “Superpower #3: Track for Accountability.”) Dare to fail. “Output will tend to be greater,” Grove wrote, “when everybody strives for a level of achievement beyond [their] immediate grasp. . . . Such goal-setting is extremely important if what you want is peak performance from yourself and your subordinates.” While certain operational objectives must be met in full, aspirational OKRs should be uncomfortable and possibly unattainable. “Stretched goals,” as Grove called them, push organizations to new heights. (See chapter 12, “Superpower #4: Stretch for Amazing.”) A tool, not a weapon. The OKR system, Grove wrote, “is meant to pace a person—to put a stopwatch in his own hand so he can gauge his own performance. It is not a legal document upon which to base a performance review.” To encourage risk taking and prevent sandbagging, OKRs and bonuses are best kept separate. (See chapter 15, “Continuous Performance Management: OKRs and CFRs.”) Be patient; be resolute. Every process requires trial and error. As Grove told his iOPEC students, Intel “stumbled a lot of times” after adopting OKRs: “We didn’t fully understand the principal purpose of it. And we are kind of doing better with it as time goes on.” An organization may need up to four or five quarterly cycles to fully embrace the system, and even more than that to build mature goal muscle.