External Examiner Quotes

Those only are happy (I thought) who have their minds fixed on some object other than their own happiness; on the happiness of others, on the improvement of mankind, even on some art or pursuit, followed not as a means, but as itself an ideal end. Aiming thus at something else, they find happiness by the way. The enjoyments of life (such was now my theory) are sufficient to make it a pleasant thing, when they are taken en passant, without being made a principal object. Once make them so, and they are immediately felt to be insufficient. They will not bear a scrutinizing examination. Ask yourself whether you are happy, and you cease to be so. The only chance is to treat, not happiness, but some end external to it, as the purpose of life. Let your self-consciousness, your scrutiny, your self-interrogation, exhaust themselves on that; and if otherwise fortunately circumstanced you will inhale happiness with the air you breathe, without dwelling on it or thinking about it, without either forestalling it in imagination, or putting it to flight by fatal questioning.

To Epictetus, all external events are determined by fate, and are thus beyond our control, but we can accept whatever happens calmly and dispassionately. Individuals, however, are responsible for their own actions which they can examine and control through rigorous self-discipline. Suffering arises from trying to control what is uncontrollable, or from neglecting what is within our power. As part of the universal city that is the universe, human beings have a duty of care to all fellow humans. The person who followed these precepts would achieve happiness.

I’ve spent more than a decade examining why I feel this insatiable need for attention and external gratification, to make people laugh, to feel seen and noticed and understood; trying to make sense of why nothing I ever do or say or create feels good enough without a financial reward or widespread appreciation, things I’ve tied to my own self-worth, which I can’t seem to untether. But how can I? Once you tie anything to survival, especially in those adolescent years, untangling that knot is tough stuff.

Laughter has the remarkable power of making an object come up close, of drawing it into a zone of crude contact where one can finger it familiarly on all sides, turn it upside down, inside out, peer at it from above and below, break open its external shell, look into its center, doubt it, take it apart, dismember it, lay it bare and expose it, examine it freely and experiment with it. Laughter demolishes fear and piety before an object, before a world, making of it an object of familiar contact and thus clearing the ground for an absolutely free investigation of it. Laughter is a vital factor in laying down that prerequisite for fearlessness without which it would be impossible to approach the world realistically.

Remind yourself daily that there is no way to happiness; rather, happiness is the way. You may have a long list of goals that you believe will provide you with contentment when they’re achieved, yet if you examine your state of happiness in this moment, you’ll notice that the fulfillment of some previous ambitions didn’t create an enduring sense of joy. Desires can produce anxiety, stress, and competitiveness, and you need to recognize those that do. Bring happiness to every encounter in life, instead of expecting external events to produce joy. By staying in harmony on the path of the Tao, all the contentment you could ever dream of will begin to flow into your life—the right people, the means to finance where you’re headed, and the necessary factors will come together. “Stop pushing yourself,” Lao-tzu would say, “and feel gratitude and awe for what is. Your life is controlled by something far bigger and more significant than the petty details of your lofty aspirations.

Practise really seeing yourself in the mirror. This is NOT about examining yourself. This is about you looking beyond your external image to connect with your soul. Look upon yourself with complete appreciation and acceptance. You are so beautiful.

Talking to oneself is a recognized means to learn, in fact, self-speak may be the seed concept behind human consciousness. Private conversation that we hold with ourselves might represent the preeminent means to provoke the speaker into thinking (a form of cognitive auto-stimulation), modify behavior, and perhaps even amend the functional architecture of the plastic human brain. Writing out our private talks with oneself enables a person to “see” what they think, a process that invites reflection, ongoing thoughtful discourse with the self, and refinement of our thinking patterns and beliefs. Internal sotto voice conversations with our private-self provide several advantages, but most people find it difficult to maintain self-speak for an extended period. Internal dialogue must compete with external distractions. Writing allows a person to resume a personal dialogue where they left off before interrupted by outside stimuli. A written disquisition also provides a permanent record that a person can examine, amend, supplement, update, or reject.

no man’s actions can be judged in isolation from the external elements that shape and influence his life.

Focusing on my external behavior without interior examination creates resentment.

I had ceased to be a writer of tolerably poor tales and essays, and had become a tolerably good Surveyor of the Customs. That was all. But, nevertheless, it is any thing but agreeable to be haunted by a suspicion that one's intellect is dwindling away; or exhaling, without your consciousness, like ether out of a phial; so that, at every glance, you find a smaller and less volatile residuum. Of the fact, there could be no doubt; and, examining myself and others, I was led to conclusions in reference to the effect of public office on the character, not very favorable to the mode of life in question. In some other form, perhaps, I may hereafter develop these effects. Suffice it here to say, that a Custom-House officer, of long continuance, can hardly be a very praiseworthy or respectable personage, for many reasons; one of them, the tenure by which he holds his situation, and another, the very nature of his business, which—though, I trust, an honest one—is of such a sort that he does not share in the united effort of mankind. An effect—which I believe to be observable, more or less, in every individual who has occupied the position—is, that, while he leans on the mighty arm of the Republic, his own proper strength departs from him. He loses, in an extent proportioned to the weakness or force of his original nature, the capability of self-support. If he possess an unusual share of native energy, or the enervating magic of place do not operate too long upon him, his forfeited powers may be redeemable. The ejected officer—fortunate in the unkindly shove that sends him forth betimes, to struggle amid a struggling world—may return to himself, and become all that he has ever been. But this seldom happens. He usually keeps his ground just long enough for his own ruin, and is then thrust out, with sinews all unstrung, to totter along the difficult footpath of life as he best may. Conscious of his own infirmity,—that his tempered steel and elasticity are lost,—he for ever afterwards looks wistfully about him in quest of support external to himself. His pervading and continual hope—a hallucination, which, in the face of all discouragement, and making light of impossibilities, haunts him while he lives, and, I fancy, like the convulsive throes of the cholera, torments him for a brief space after death—is, that, finally, and in no long time, by some happy coincidence of circumstances, he shall be restored to office. This faith, more than any thing else, steals the pith and availability out of whatever enterprise he may dream of undertaking. Why should he toil and moil, and be at so much trouble to pick himself up out of the mud, when, in a little while hence, the strong arm of his Uncle will raise and support him? Why should he work for his living here, or go to dig gold in California, when he is so soon to be made happy, at monthly intervals, with a little pile of glittering coin out of his Uncle's pocket? It is sadly curious to observe how slight a taste of office suffices to infect a poor fellow with this singular disease. Uncle Sam's gold—meaning no disrespect to the worthy old gentleman—has, in this respect, a quality of enchantment like that of the Devil's wages. Whoever touches it should look well to himself, or he may find the bargain to go hard against him, involving, if not his soul, yet many of its better attributes; its sturdy force, its courage and constancy, its truth, its self-reliance, and all that gives the emphasis to manly character.

In everyday life, if people intend to reach a true assessment of someone, to decide whether he is bad or good, they do not base the investigation on those periods of his life when he was untroubled by external circumstances; they look at how he behaved when he was afflicted by misfortune or blessed by success, because they think that the only way to tell whether a man is fully qualified is to see whether or not he is capable of enduring total changes of fortune with courage and without compromising his principles. This is how one should examine a system of government as well...

Socrates tried to soothe us, true enough. He said there were only two possibilities. Either the soul is immortal or, after death, things would be again as blank as they were before we were born. This is not absolutely comforting either. Anyway it was natural that theology and philosophy should take the deepest interest in this. They owe it to us not to be boring themselves. On this obligation they don’t always make good. However, Kierkegaard was not a bore. I planned to examine his contribution in my master essay. In his view the primacy of the ethical over the esthetic mode was necessary to restore the balance. But enough of that. In myself I could observe the following sources of tedium: 1) The lack of a personal connection with the external world. Earlier I noted that when I was riding through France in a train last spring I looked out of the window and thought that the veil of Maya was wearing thin. And why was this? I wasn’t seeing what was there but only what everyone sees under a common directive. By this is implied that our worldview has used up nature. The rule of this view is that I, a subject, see the phenomena, the world of objects. They, however, are not necessarily in themselves objects as modern rationality defines objects. For in spirit, says Steiner, a man can step out of himself and let things speak to him about themselves, to speak about what has meaning not for him alone but also for them. Thus the sun the moon the stars will speak to nonastronomers in spite of their ignorance of science. In fact it’s high time that this happened. Ignorance of science should not keep one imprisoned in the lowest and weariest sector of being, prohibited from entering into independent relations with the creation as a whole. The educated speak of the disenchanted (a boring) world. But it is not the world, it is my own head that is disenchanted. The world cannot be disenchanted. 2) For me the self-conscious ego is the seat of boredom. This increasing, swelling, domineering, painful self-consciousness is the only rival of the political and social powers that run my life (business, technological-bureaucratic powers, the state). You have a great organized movement of life, and you have the single self, independently conscious, proud of its detachment and its absolute immunity, its stability and its power to remain unaffected by anything whatsoever — by the sufferings of others or by society or by politics or by external chaos. In a way it doesn’t give a damn. It is asked to give a damn, and we often urge it to give a damn but the curse of noncaring lies upon this painfully free consciousness. It is free from attachment to beliefs and to other souls. Cosmologies, ethical systems? It can run through them by the dozens. For to be fully conscious of oneself as an individual is also to be separated from all else. This is Hamlet’s kingdom of infinite space in a nutshell, of “words, words, words,” of “Denmark’s a prison.

That’s partly because, as social psychologists have found in decades’ worth of studies, high achievers usually take too much credit for their successes and assign too much external blame for their failures. It’s a type of attribution bias that protects self-esteem but also prevents learning and growth. People focus on situational factors or company politics instead of examining their own role in the problem.

I have seen the fruits of adult education. It can be done. And anyone who has worked in adult education knows that he must appeal for self-help. There are no monitors to keep adults at the task. There are no examinations and grades, none of the machinery of external discipline. The person who learns something out of school is self-disciplined. He works for merit in his own eyes, not credit from the registrar. (1940 ed. page 104)

The processes of corporate power do not work in isolation. The economic and legal mechanisms that allow the privatization of the commonwealth, externalization of costs, predatory economic practices, political influence-buying, manipulation of regulation and deregulation, control of the media, propaganda and advertising in schools, and the use of police and military forces to protect the property of the wealthy-all of these work synergistically to weave a complex web of power. Activists have dedicated lifetimes of necessary work to deal with the results of corporate power, by trying to mitigate the results of power: an ever-increasing disparity in wealth and power and continual economic, political, environmental, and human rights crises. For social justice campaigns to be strategic, it is also necessary to examine how privatization, externalization, monopoly, and other corporate power processes have been institutionalized. This institutionalization is exemplified in the structural adjustment programs of the World Bank and International Monetary Fund, and in recent "free" trade agreements which have culminated in the creation of the World Trade Organization. An understanding of such institutions provides a necessary tool for achieving the long-term goals of environmental sustainability and social justice.

The Party's all-around intrusion into people's lives was the very point of the process known as 'thought reform." Mao wanted not only external discipline, but the total subjection of all thoughts, large or small. Every week a meeting for 'thought examination' was held for those 'in the revolution." Everyone had both to criticize themselves for incorrect thoughts and be subjected to the criticism of others.The meetings tended to be dominated by self-righteous and petty-minded people, who used them to vent their envy and frustration; people of peasant origin used them to attack those from 'bourgeois' backgrounds. The idea was that people should be reformed to be more like peasants, because the Communist revolution was in essence a peasant revolution. This process appealed to the guilt feelings of the educated; they had been living better than the peasants, and self-criticism tapped into this.Meetings were an important means of Communist control. They left people no free time, and eliminated the private sphere. The pettiness which dominated them was justified on the grounds that prying into personal details was a way of ensuring thorough soul-cleansing. In fact, pettiness was a fundamental characteristic of a revolution in which intrusiveness and ignorance were celebrated, and envy was incorporated into the system of control. My mother's cell grilled her week after week, month after month, forcing her to produce endless self-criticisms.She had to consent to this agonizing process. Life for a revolutionary was meaningless if they were rejected by the Party. It was like excommunication for a Catholic. Besides, it was standard procedure. My father had gone through it and had accepted it as part of 'joining the revolution." In fact, he was still going through it. The Party had never hidden the fact that it was a painful process. He told my mother her anguish was normal.At the end of all this, my mother's two comrades voted against full Party membership for her. She fell into a deep depression. She had been devoted to the revolution, and could not accept the idea that it did not want her; it was particularly galling to think she might not get in for completely petty and irrelevant reasons, decided by two people whose way of thinking seemed light years away from what she had conceived the Party's ideology to be. She was being kept out of a progressive organization by backward people, and yet the revolution seemed to be telling her that it was she who was in the wrong. At the back of her mind was another, more practical point which she did not even spell out to herself: it was vital to get into the Party, because if she failed she would be stigmatized and ostracized.

Philosophy begins when one learns to doubt—particularly to doubt one’s cherished beliefs, one’s dogmas and one’s axioms. Who knows how these cherished beliefs became certainties with us, and whether some secret wish did not furtively beget them, clothing desire in the dress of thought? There is no real philosophy until the mind turns round and examines itself. Gnothi seauton, said Socrates: Know thyself. There had been philosophers before him, of course: strong men like Thales and Heraclitus, subtle men like Parmenides and Zeno of Elea, seers like Pythagoras and Empedocles; but for the most part they had been physical philosophers; they had sought for the physis or nature of external things, the laws and constituents of the material and measurable world. That is very good, said Socrates; but there is an infinitely worthier subject for philosophers than all these trees and stones, and even all those stars; there is the mind of man. What is man, and what can he become? So he went about prying into the human soul, uncovering assumptions and questioning certainties. If men discoursed too readily of justice, he asked them, quietly, tò tí?—what is it? What do you mean by these abstract words with which you so easily settle the problems of life and death? What do you mean by honor, virtue, morality, patriotism? What do you mean by yourself? It was with such moral and psychological questions that Socrates loved to deal. Some

In Darwin's time no serious attempt had been made to examine the manifestations of variability. A vast assemblage of miscellaneous facts could formerly be adduced as seemingly comparable illustrations of the phenomenon "Variation." Time has shown this mass of evidence to be capable of analysis. When first promulgated it produced the impression that variability was a phenomenon generally distributed amongst living things in such a way that the specific divisions must be arbitrary. When this variability is sorted out, and is seen to be in part a result of hybridisation, in part a consequence of the persistence of hybrids by parthenogenetic reproduction, a polymorphism due to the continued presence of individuals representing various combinations of Mendelian allelomorphs, partly also the transient effect of alteration in external circumstances, we see how cautious we must be in drawing inferences as to the indefiniteness of specific limits from a bare knowledge that intermediates exist.

Following advances in science such as the completion of the Human Genome Project in 2003, scientists were able to examine human ancestry through genetics. Science has proven that the concept of race is not a biological fact but rather a social concept. According to Dr. Harold P. Freeman, who has studied biology and race, “If you ask what percentage of your genes is reflected in your external appearance, the basis by which we talk about race, the answer seems to be in the range of .01 percent. This is a very, very minimal reflection of your genetic makeup.”3

What I propose in this book is a hard sell in Western culture. We are primarily oriented toward getting from our partners what we need to feel good and don’t believe we can get much from ourselves. We want to transform the source of pain in the outside world rather than the source within us. That external focus—and the therapies of accommodation that subscribe to it—will only provide temporary relief at best from the inner and outer storms that gradually erode the fertile topsoil of our relationships. There is another way, and we will explore it in this book. Before we do, however, let’s further examine the problems with this accommodation premise.

As he wept, daylight penetrated more and more clearly into his soul; an extraordinary light; a light at once ravishing and terrible. His past life, his first fault, his long expiation, his external brutishness, his internal hardness, his dismissal to liberty, rejoicing in manifold plans of vengeance, what had happened to him at the Bishop’s, the last thing that he Free eBooks at Planet eBook.com 199 had done, that theft of forty sous from a child, a crime all the more cowardly, and all the more monstrous since it had come after the Bishop’s pardon,—all this recurred to his mind and appeared clearly to him, but with a clearness which he had never hitherto witnessed. He examined his life, and it seemed horrible to him; his soul, and it seemed frightful to him. In the meantime a gentle light rested over this life and this soul. It seemed to him that he beheld Satan by the light of Paradise. How many hours did he weep thus? What did he do after he had wept? Whither did he go! No one ever knew. The only thing which seems to be authenticated is that that same night the carrier who served Grenoble at that epoch, and who arrived at D—— about three o’clock in the morning, saw, as he traversed the street in which the Bishop’s residence was situated, a man in the attitude of prayer, kneeling on the pavement in the shadow, in front of the door of Monseigneur Welcome.

If collaboration is a headache for learning in the workplace, it’s hard to know where to start with schools. First, most schools don’t call it ‘sharing’ anyway – they call it ‘cheating’. Think about it for a moment: the kids who are now in school will be entering a workplace where internal and external collaboration is the work. We prepare them for this interconnected world, by insisting that almost everything they do, every piece of work they submit, is their own work, not the fruits of working with others, because every student has to have an individual, rigorously assessed, accountable grade – if they don’t, the entire examinations system collapses like a deck of cards.  Except it doesn’t.

[OBSERVATIONS RELATED TO EXAMINING THE NATURE OF MIND] Be certain that the nature of mind is empty and without foundation. One’s own mind is insubstantial, like an empty sky. Look at your own mind to see whether it is like that or not. Divorced from views which constructedly determine [the nature of] emptiness, Be certain that pristine cognition, naturally originating, is primordially radiant – Just like the nucleus of the sun, which is itself naturally originating. Look at your own mind to see whether it is like that or not! Be certain that this awareness, which is pristine cognition, is uninterrupted, Like the coursing central torrent of a river which flows unceasingly. Look at your own mind to see whether it is like that or not! Be certain that conceptual thoughts and fleeting memories are not strictly identifiable, But insubstantial in their motion, like the breezes of the atmosphere. Look at your own mind to see whether it is like that or not! Be certain that all that appears is naturally manifest [in the mind], Like the images in a mirror which [also] appear naturally. Look at your own mind to see whether it is like that or not! Be certain that all characteristics are liberated right where they are, Like the clouds of the atmosphere, naturally originating and naturally dissolving. Look at your own mind to see whether it is like that or not! There are no phenomena extraneous to those that originate from the mind. [So], now could there be anything on which to meditate apart from the mind? There are no phenomena extraneous to those that originate from the mind. [So], there are no modes of conduct to be undertaken extraneous [to those that originate from the mind]. There are no phenomena extraneous to those that originate from the mind. [So], there are no commitments to be kept extraneous [to those that originate from the mind]. There are no phenomena extraneous to those that originate from the mind. [So], there are no results to be attained extraneous [to those that originate from the mind]. There are no phenomena extraneous to those that originate from the mind. [So], one should observe one’s own mind, looking into its nature again and again. If, upon looking outwards towards the external expanse of the sky, There are no projections emanated by the mind, And if, on looking inwards at one’s own mind, There is no projectionist who projects [thoughts] by thinking them, Then, one’s own mind, completely free from conceptual projections, will become luminously clear. [This] intrinsic awareness, [union of] inner radiance and emptiness, is the Buddha-body of Reality, [Appearing] like [the illumining effect of] a sunrise on a clear and cloudless sky,. It is clearly knowable, despite its lack of specific shape or form. There is a great distinction between those who understand and those who misunderstand this point. This naturally originating inner radiance, uncreated from the very beginning, Is the parentless child of awareness – how amazing! It is the naturally originating pristine cognition, uncreated by anyone – how amazing! [This radiant awareness] has never been born and will never die – how amazing! Though manifestly radiant, it lacks an [extraneous] perceiver – how amazing! Though it has roamed throughout cyclic existence, it does not degenerate – how amazing! Though it has seen buddhahood itself, it does not improve – how amazing! Though it is present in everyone, it remains unrecognised – how amazing! Still, one hopes for some attainment other than this – how amazing! Though it is present within oneself, one continues to seek it elsewhere – how amazing!

Tegmark argues that "our universe is not just described by mathematics-it is mathematics" [emphasis added]. His argument starts with the rather uncontroversial assumption that an external physical reality exists that is independent of human beings. He then proceeds to examine what might be the nature of the ultimate theory of such a reality (what physicists refer to as the "theory of everything"). Since this physical world is entirely independent of humans, Tegmark maintains, its description must be free of any human "baggage" (e.g., human language, in particular). In other words, the final theory cannot include any concepts such as "subatomic particles," "vibrating strings," "warped spacetime," or other humanly conceived constructs. From this presumed insight, Tegmark concludes that the only possible description of the cosmos is one that involves only abstract concepts and the relations among them, which he takes to be the working definition of mathematics.

Professor A. H. Maslow, for example, has conducted a series of researches into extremely healthy people that have led him to conclude that health and optimism are far more positive principles in human psychology than Freud would ever have admitted. Man is a slave to the delusion that he is a passive creature, a creature of circumstance; this is because he makes the mistake of identifying himself with his limited everyday consciousness, and is unaware of the immense forces that lie just beyond the threshold of consciousness. But these forces, although he is unaware of them on a conscious level, are still a far more active influence in his life than any external circumstances. Freudian psychology, for all its achievements, has made a twofold error: it has tried to anatomize the human mind as a pathologist would dissect a corpse, and it has limited its researches to sick human beings. Sick men talk about their illness far more than healthy people talk about their health; in fact, healthy people are usually too absorbed in living to bother with self-revelation. Psychology has consequently been inclined to divide the world into sick people and “normal” people, regarding occasional super-normality as the exception; Maslow has shown that super-normality is a great deal commoner than would be supposed; in fact as common as sub-normality. Ordinarily healthy people often experience a sense of intense life-affirmation (which Maslow calls “peak experiences”); and examination of peak experiences has led Maslow to conclude that the evolutionary drive (which is so clear in art and philosophy) is as basic a part of human psychology as the Freudian libido or the Adlerian will to self-assertion. — Colin Wilson, “‘Six Thousand Feet Above Men and Time‘: Remarks on Nietzsche and Kierkegaard” (1965) (Wilson C. “Six Thousand Feet Above Men and Time”: Remarks on Nietzsche and Kierkegaard // Stanley C. (Ed.). Colin Wilson: Collected Essays on Philosophers. — Newcastle upon Tyne: Cambridge Scholars Publishing, 2016. Pp. 110–111.)

On undetached people who are full of self-will.4 People say: ‘O Lord, I wish that I stood as well with God and that I had as much devotion and peace with God as other people, and that I could be like them or could be as poor as they are.’ Or they say: ‘It never works for me unless I am in this or that particular place and do this or that particular thing. I must go to somewhere remote or live in a hermitage or a monastery.’ Truly, it is you who are the cause of this yourself, and nothing else. It is your own self-will, even if you don’t know it or this doesn’t seem to you to be the case. The lack of peace that you feel can only come from your own self-will, whether you are aware of this or not. Whatever we think – that we should avoid certain things and seek out others, whether these be places or people, particular forms of devotion, this group of people or this kind of activity – these are not to blame for the fact that you are held back by devotional practices and by things; rather it is you as you exist in these things who hold yourself back, for you do not stand in the proper relation to them. Start with yourself therefore and take leave of yourself. Truly, if you do not depart from yourself, then wherever you take refuge, you will find obstacles and unrest, wherever it may be. Those who seek peace in external things, whether in places or devotional practices, people or works, in withdrawal from the world or poverty or self-abasement: however great these things may be or whatever their character, they are still nothing at all and cannot be the source of peace. Those who seek in this way, seek wrongly, and the farther they range, the less they find what they are looking for. They proceed like someone who has lost their way: the farther they go, the more lost they become. But what then should they do? First of all, they should renounce themselves, and then they will have renounced all things. Truly, if someone were to renounce a kingdom or the whole world while still holding on to themselves, then they would have renounced nothing at all. And indeed, if someone renounces themselves, then whatever they might keep, whether it be a kingdom or honour or whatever it may be, they will still have renounced all things. St Peter said, ‘See, Lord, we have left everything’ (Matt. 19:27), when he had left nothing more than a mere net and his little boat, and a saint5 comments that whoever willingly renounces what is small, renounces not only this but also everything which worldly people can possess or indeed even desire. Whoever renounces their own will and their own self, renounces all things as surely as if all things were in that person’s possession to do with as they pleased, for what you do not wish to desire, you have given over and given up to God. Therefore our Lord said, ‘Blessed are the poor in spirit’ (Matt. 5:3), which is to say those who are poor in will. Let no one be in any doubt about this: if there were a better way, then our Lord would have told us, who said, ‘If anyone would follow me, he must first deny himself’ (Matt 16:24). This is the point which counts. Examine yourself, and wherever you find yourself, then take leave of yourself. This is the best way of all.

One of Socrates' greatest and most enduring legacies, one for which he ultimately gave his life, was to fundamentally transform the meaning of 'Know yourself' by turning it inward. In other words, when Socrates advised his fellow Athenians --- the aristocrats, more often than not --- to examine their lives, to 'know themselves,' he was exhorting them to give far less time and attention to external circumstances like social status and wealth and to give much more time and attention to the things that matter most: internal goals, like wisdom, truth, and ethical character. As Socrates himself expressed the point in defense of his teachings: 'I will not cease from philosophy...and from exhorting you, and declaring the truth to every one of you I meet..."are you not embarassed by caring for money ...and fame and reputation, and not caring or taking thought for wisdom and truth and for your soul, and how to make it as good as possible?' I go about doing nothing else but urging you, young and old alike, not to care for your bodies or for money sooner than, or as much as, for you soul, and how to make it as good as you can.

The ducks of Mackinac Island are apparently not easily taken down. “Found a portion of the Lungs as large as a turkey’s egg protruding through the external wound, lacerated and burnt, and below this another protrusion resembling a portion of the Stomach, what at first view I could not believe possible to be that organ in that situation with the subject surviving, but on closer examination I found it to be actually the Stomach, with a puncture in the protruding portion large enough to receive my forefinger, and through which a portion of his food that he had taken for breakfast had come out and lodged among his apparel.” Thus reads Beaumont’s somewhat windy account of the injury. Through that puncture—and in the slop of half-digested meat and bread suddenly visible in the folds of St. Martin’s wool shirt—lay Beaumont’s ticket to the spotlight of national renown. Italian digestion experimenters had pulled food in and out of live animal stomachs, soaked it up in sponges on strings, even regurgitated their own dinners, but St. Martin’s portal presented an unprecedented opportunity to document the human juices and processes in vivo.

Already uneasy over the foundations of their subject, mathematicians got a solid dose of ridicule from a clergyman, Bishop George Berkeley (1685-1753). Bishop Berkeley, in his caustic essay 'The Analyst, or a Discourse addressed to an Infidel Mathematician,' derided those mathematicians who were ever ready to criticize theology as being based upon unsubstantiated faith, yet who embraced the calculus in spite of its foundational weaknesses. Berkeley could not resist letting them have it: 'All these points [of mathematics], I say, are supposed and believed by certain rigorous exactors of evidence in religion, men who pretend to believe no further than they can see... But he who can digest a second or third fluxion, a second or third differential, need not, methinks, be squeamish about any point in divinity.' As if that were not devastating enough, Berkeley added the wonderfully barbed comment: 'And what are these fluxions? The velocities of evanescent increments. And what are these same evanescent increments? They are neither finite quantities, nor quantities infinitely small, not yet nothing. May we not call them the ghosts of departed quantities...?' Sadly, the foundations of the calculus had come to this - to 'ghosts of departed quantities.' One imagines hundreds of mathematicians squirming restlessly under this sarcastic phrase. Gradually the mathematical community had to address this vexing problem. Throughout much of the eighteenth century, they had simply been having too much success - and too much fun - in exploiting the calculus to stop and examine its underlying principles. But growing internal concerns, along with Berkeley's external sniping, left them little choice. The matter had to be resolved. Thus we find a string of gifted mathematicians working on the foundational questions. The process of refining the idea of 'limit' was an excruciating one, for the concept is inherently quite deep, requiring a precision of thought and an appreciation of the nature of the real number system that is by no means easy to come by. Gradually, though, mathematicians chipped away at this idea. By 1821, the Frenchman Augustin-Louis Cauchy (1789-1857) had proposed this definition: 'When the values successively attributed to a particular variable approach indefinitely a fixed value, so as to end by differing from it by as little as one wishes, this latter is called the limit of all the others.

The tyranny of caste is that we are judged on the very things we cannot change: a chemical in the epidermis, the shape of one’s facial features, the signposts on our bodies of gender and ancestry—superficial differences that have nothing to do with who we are inside. The caste system in America is four hundred years old and will not be dismantled by a single law or any one person, no matter how powerful. We have seen in the years since the civil rights era that laws, like the Voting Rights Act of 1965, can be weakened if there is not the collective will to maintain them. A caste system persists in part because we, each and every one of us, allow it to exist—in large and small ways, in our everyday actions, in how we elevate or demean, embrace or exclude, on the basis of the meaning attached to people’s physical traits. If enough people buy into the lie of natural hierarchy, then it becomes the truth or is assumed to be. Once awakened, we then have a choice. We can be born to the dominant caste but choose not to dominate. We can be born to a subordinated caste but resist the box others force upon us. And all of us can sharpen our powers of discernment to see past the external and to value the character of a person rather than demean those who are already marginalized or worship those born to false pedestals. We need not bristle when those deemed subordinate break free, but rejoice that here may be one more human being who can add their true strengths to humanity. The goal of this work has not been to resolve all of the problems of a millennia-old phenomenon, but to cast a light onto its history, its consequences, and its presence in our everyday lives and to express hopes for its resolution. A housing inspector does not make the repairs on the building he has examined. It is for the owners, meaning each of us, to correct the ruptures we have inherited. The fact is that the bottom caste, though it bears much of the burden of the hierarchy, did not create the caste system, and the bottom caste alone cannot fix it. The challenge has long been that many in the dominant caste, who are in a better position to fix caste inequity, have often been least likely to want to. Caste is a disease, and none of us is immune. It is as if alcoholism is encoded into the country’s DNA, and can never be declared fully cured. It is like a cancer that goes into remission only to return when the immune system of the body politic is weakened.

Meditation + Mental Strength An emotion is our evolved biology predicting the future impact of a current event. In modern settings, it’s usually exaggerated or wrong. Why is meditation so powerful? Your breath is one of the few places where your autonomic nervous system meets your voluntary nervous system. It’s involuntary, but you can also control it. I think a lot of meditation practices put an emphasis on the breath because it is a gateway into your autonomic nervous system. There are many, many cases in the medical and spiritual literature of people controlling their bodies at levels that should be autonomous. Your mind is such a powerful thing. What’s so unusual about your forebrain sending signals to your hindbrain and your hindbrain routing resources to your entire body? You can do it just by breathing. Relaxed breathing tells your body you’re safe. Then, your forebrain doesn’t need as many resources as it normally does. Now, the extra energy can be sent to your hindbrain, and it can reroute those resources to the rest of your body. I’m not saying you can beat whatever illness you have just because you activated your hindbrain. But you’re devoting most of the energy normally required to care about the external environment to the immune system. I highly recommend listening to the Tim Ferriss’s podcast with Wim Hof. He is a walking miracle. Wim’s nickname is the Ice Man. He holds the world record for the longest time spent in an ice bath and swimming in freezing cold water. I was very inspired by him, not only because he’s capable of super-human physical feats, but because he does it while being incredibly kind and happy—which is not easy to accomplish. He advocates cold exposure, because he believes people are too separate from their natural environment. We’re constantly clothed, fed, and warm. Our bodies have lost touch with the cold. The cold is important because it can activate the immune system. So, he advocates taking long ice baths. Being from the Indian subcontinent, I’m strongly against the idea of ice baths. But Wim inspired me to give cold showers a try. And I did so by using the Wim Hof breathing method. It involves hyperventilating to get more oxygen into your blood, which raises your core temperature. Then, you can go into the shower. The first few cold showers were hilarious because I’d slowly ease myself in, wincing the entire way. I started about four or five months ago. Now, I turn the shower on full-blast, and then I walk right in. I don’t give myself any time to hesitate. As soon as I hear the voice in my head telling me how cold it’s going to be, I know I have to walk in. I learned a very important lesson from this: most of our suffering comes from avoidance. Most of the suffering from a cold shower is the tip-toeing your way in. Once you’re in, you’re in. It’s not suffering. It’s just cold. Your body saying it’s cold is different than your mind saying it’s cold. Acknowledge your body saying it’s cold. Look at it. Deal with it. Accept it, but don’t mentally suffer over it. Taking a cold shower for two minutes isn’t going to kill you. Having a cold shower helps you re-learn that lesson every morning. Now hot showers are just one less thing I need out of life. [2] Meditation is intermittent fasting for the mind. Too much sugar leads to a heavy body, and too many distractions lead to a heavy mind. Time spent undistracted and alone, in self-examination, journaling, meditation, resolves the unresolved and takes us from mentally fat to fit.

You are familiar with The Decline of the West, in which Oswald Spengler takes note of the current decadence of painting, as well as literature and music, and concludes that the end of our cultural epoch has arrived. He is a philosopher, but one descended from the natural sciences. He arranges observations, he records insights and knowledge. He takes a graphic view of history. And if he sees that a line curves downward, he considers the trend a proven fact, so that zero must be reached at a particular time and place. And that moment represents the end, the decline of the West! "But his graphing has no bearing on any of my ideas and plans as architect and politician. I study the reasons why the line curves downward, and I try to remove the causes. But at the same time, I examine the reasons why at an earlier time the line curved upward! And then I set out to restore the conditions of that day, to awake anew the creative wall of that time, and to bring about a new crest in the constantly fluctuating curve of history. "No doubt about it! Our culture has entered on stagnation, it looks like old age. But the reasons for this state do not lie in the fact that it has genuinely passed its manhood, but rather that the upholders of this culture, the Germanic-European peoples, have neglected it and have turned their attention to material tasks, to technology, industry, to hunger for material possessions, to rapacity, and to an economic egocentrism that overwhelms everything else. All their thinking and striving reaches its only climax in account books and in the outward show of the worldly goods they possess. "I am overcome with disgust, a vexing scorn, when I see the way such people live and behave! [ . . . ] But thank God, it is only the top ten thousand who think along these lines. It is true that the whole of the bourgeoisie is already strongly infected and sickly. But bourgeois youth are still healthy and can be shown the way back to nature, to a higher development, to new cultural will, provided only that they do not become enmeshed in the treadmill of meaningless and wholly materialistic contemporary life, only to drown either in the cupidity of business or in the tedium of the middle-class workaday routine or in the corruption of the big city. “If we succeed in replacing the egocentric cupidity of business with a socialist communal wall and a work-affirming responsibility for the common-weal; in abolishing the tedium of middle-class workaday monotony by substituting for it the potential enjoyment of personal liberty, the beauty of nature, the splendor of our own Fatherland and the thousandfold diversity of the rest of the world; and if we put an end to the corruption of omnipresent degeneracy, bred in the warrens of buildings and on the asphalt streets of the cities of millions - then the road is clear to a new life, to a new creative will, to a new flight of the free, healthy spirit and mind. And then, my dear Herr Roselius, your bricks will form themselves into entirely new shapes all by themselves. Temples of life will be built, cathedrals of a higher cult will be raised, and even thousands of years later, the walls will bear witness to the exalted times out of which even more exalted ones were bom!” When Roselius had left Hitler’s room with me, he took my hand and said: “Wagener, I thank you for having made this hour possible. What a man! And how small we feel, concerned as we are with those things that preoccupy us! But now I know' what I have to do! In spite of my sixty years, I have only one goal: to join in the work of helping the young people and the German Volk to find internal and external freedom!

But however desirable an evolutionary framework for a history of knowledge may be, the important questions is whether it is actually possible to recognize an evolutionary logic in the historical records - without imposing it by an exaggerated analogy with biology and without ascending to a level of abstraction where all cats become gray. I believe that the historical findings examined in the preceding chapters point in such a direction, in particular the long-term, cumulative aspects of knowledge development, its dependence on contingent societal contexts, and the profound transformations of the architecture of knowledge. Examples are the emergence of new systems of knowledge from a reorganization of preceding systems; the sedimentation and plateau-building processes of knowledge economies; the transformation of contingent circumstances and challenges into internal conditions for the further development of knowledge systems, accounting for the path dependency and layered structure of this development; and the feedback mechanisms that may arise between knowledge economies and knowledge systems, giving rise to the emergence of new epistemic communities. Just like the evolution of life, knowledge development has direction but us not globally uniform. It is neither deterministic nor teleological. Chance events may have long-term effects by becoming incorporated into the developmental process. Knowledge development is self-referential insofar as it contributes to shaping its own environment by processes of sedimentation and plateau formation corresponding to niche construction in biology. It is also a layered process, in the sense that later forms of knowledge do not necessarily replace earlier ones. External representations shape the long-term transmission of knowledge, ensuring its continuity, while their exploration under different circumstances opens up possibilities for variation and change.

Freud was right in linking play and phantasy, but he was surely wrong in believing that play and phantasy should be abandoned in favour of rationality. When I suggested that people who realized their creative potential were constantly bridging the gap between inner and outer worlds, I was not referring only to the creation of works of art or to the construction of scientific hypotheses, but to what Winnicott has aptly called ‘creative apperception’. Creative apperception depends upon linking subjective and objective; upon colouring the external world with the warm hues of the imagination. Winnicott wrote: It is creative apperception more than anything else that makes the individual feel that life is worth living.9 It seems probable that there is always an element of play in creative living. When this playful element disappears, joy goes with it, and so does any sense of being able to innovate. Creative people not infrequently experience periods of despair in which their ability to create anything new seems to have deserted them. This is often because a particular piece of work has become invested with such overwhelming importance that it is no longer possible to play with it. What Gibbon referred to as ‘the vanity of authors’ sometimes makes them regard their work with such desperate seriousness that ‘playing around’ with it becomes impossible. Kekule, describing the vision which led to the discovery of the ring structure of organic molecules referred to above, said: ‘Let us learn to dream, gentlemen.’ He might equally well have said: ‘Let us learn to play.’ The subjective can be so over-emphasized that the individual’s inner world becomes entirely divorced from reality. In that case we call him mad. On the other hand, as Winnicott points out, the individual can suppress his inner world in such a way that he becomes over-compliant with external reality. If the individual regards the external world merely as something to which he has to adapt, rather than as something in which his subjectivity can find fulfilment, his individuality disappears and his life becomes meaningless or futile. An inner world of phantasy must be regarded as part of man’s biological inheritance. Imagination is active in even the best adjusted and happiest human being; but the extent of the gap between inner and outer worlds, and hence the ease or difficulty with which the gap is bridged, varies greatly in different individuals. Some of these differences are examined in subsequent chapters.

Many of us stopped drawing sometime in elementary school. As a result, we have the drawing skills of a child. This makes drawing uncomfortable. Regardless of how well you draw, drawing is a critical thinking aid that you will want to tap into. Drawing allows us to externalize our thinking, which, in turn, helps us examine that thinking.

If a person relies too much on authority outside of themselves, it is very easy to lose yourself in that routine. That routine ‘in time’ becomes unconscious and those unconscious beliefs become invisible to the self. These unconscious beliefs then create bridges to a certain kind of understanding, but they also block you from perceiving other possibilities. If that external authority and those unconscious beliefs are never examined, then we can become imprisoned within cages that were created by others.

Notetaking is the easiest and simplest way of externalizing our thinking. It requires no special skill, is private by default, and can be performed anytime and anywhere. Once our thoughts are outside our head, we can examine them, play with them, and make them better. It’s like a shortcut to realizing the full potential of the thoughts flowing through our minds.

Natural history and psychology arrive at consciousness from the outside, and consequently give it an artificial articulation and rationality which are wholly alien to its essence. These sciences infer feeling from habit or expression; so that only the expressible and practical aspects of feeling figure in their calculation. But these aspects are really peripheral; the core is an irresponsible, ungoverned, irrevocable dream. Psychologists have discussed perception ad nauseam and become horribly entangled in a combined idealism and physiology; for they must perforce approach the subject from the side of matter, since all science and all evidence is external; nor could they ever reach consciousness at all if they did not observe its occasions and then interpret those occasions dramatically. At the same time, the inferred mind they subject to examination will yield nothing but ideas, and it is a marvel how such a dream can regard those natural objects from which the psychologist has inferred it. Perception is in fact no primary phase of consciousness; it is an ulterior practical function acquired by a dream which has become symbolic of its conditions, and therefore relevant to its own destiny. Such relevance and symbolism are indirect and slowly acquired; their status cannot be understood unless we regard them as forms of imagination happily grown significant. In imagination, not in perception, lies the substance of experience, while knowledge and reason are but its chastened and ultimate form. The mind vegetates uncontrolled save by physical forces.

Thus, the CIA are, at times, side-lining or bypassing their own OPA in providing assistance to filmmakers, and reviewing and modifying their creations, leaving little in the way of a paper trail for internal or external investigators to examine. They are acting with little accountability, if any, and leaving few traces of their actions.

Essentially those with an external locus think the outside world controls their destiny, and that they are almost powerless to change their fate. No Zer says outright, “I feel as though there is an external locus of control over my life.” Instead, the thinking develops on a much deeper level due to the struggles currently enveloping society. One small example of this is McKinsey’s American Opportunity Survey, which shows generation Z’s financial trepidation. Nearly 23% of the ~25,000 respondents queried say they don’t expect ever to retire. Only 41% ever hope to own a home15

we create the idea of monsters in order to externalize the bad that potentially lurks within us all, and we call this monster a devil, or beast, so we can examine it objectively, without having to see the beast in our own eyes when we look into the mirror.

how can we possibly examine something we are using all the time? How can we analyse the terms in which we habitually express our most simple and straightforward observations, and reveal their presuppositions? How can we discover the kind of world we presuppose when proceeding as we do? The answer is clear: we cannot discover it from the inside. We need an external standard of criticism, we need a set of alternative assumptions or, as these assumptions will be quite general, constituting, as it were, an entire alternative world, we need a dream­ world in order to discuver the ftatures of the real world we think we inhabit (and which may actually be just another dream-world

Autobiographical writing stands as lasting memorial for enduring the travails of an earthly life. Writing is an apt technique to score our storyline into the annuals of time. To endure a mortal life is merely a transitory experience whereas writing about how one lived is an internalized exposition of what it means to be human. Writing is an external exhibition injecting the author into the world’s consciousness.

Anxiety is a fact of life! Everyone experiences it. It began in our cave-dweller days as a fight-or-flight response. Think of it this way: If you were walking through the woods and you ran into a bear, it would be normal for your body to activate the fight-or-flight response. Your heart would race, your muscles would tense up, your pupils would dilate, you would breathe more rapidly. The same thing would happen today if you were walking down the street and ran into a mugger. There is a simple, scientific explanation of this response: Your mind and body are preparing to protect you—whether you can feel it happening or not. Let us briefly examine this process. Your nervous system is divided into two basic parts: The voluntary nervous system controls actions that require thought, such as using the different parts of your body to drive a car; the autonomic nervous system, among its many functions, suspends all nonessential activity of the body and increases the physiological activity needed to confront the situation—either by fighting or by fleeing the external threat. Here is what it is responsible for: -increase muscle tension -accelerated heartbeat -rapid breathing -constriction of peripheral blood vessels (this is what causes cold hands) -dilation of the pupils -suspension of the digestive process -dry mouth -a voiding of bladder and bowels In addition, the fight-or-flight response causes a marked increase in the flow of adrenaline through the bloodstream and therefore added strength.

What happens when the depth of the text is thought to be swallowed up in a rational approach like this is an externalization and objectification of faith. Here the words are analyzed, contextualized, and grasped by those who are not necessarily taken up by the depth of the event housed within them. Like someone who analyzes a parable without ever touching upon its transformative power, a purely academic understanding of the text, however brilliant, will always be a (mis)understanding. To believe that the words are the Word reduces the text to what can be named, described, and transcribed. To treat it in this way means that we approach the Word as a thing that stands before us to be examined, poked, prodded, and played with. The Word of God, in this reading, thus refers to something, some thing, some set of things.

Our questioning—again echoing Ghazali—of the likely impact of development efforts (“prosperity,” in his formula) also flew in the face of received wisdom. For years, the notion had prevailed that the best way to sway Afghan “hearts and minds” was by giving away stuff: blankets, bags of wheat, wells for drinking water, schoolrooms. Among the conditions fueling extremism, commentators and policy makers often repeat, is economic malaise, aggravated by demographic shifts or such externals as drought. Foreign assistance is seen as a palliative to those ills. Evolving U.S. military doctrine even referred to “money as a weapon system.” But examination of extremist leaders’ sociological backgrounds casts doubt on these presumptions. Studies by such analysts as Andrew Wilder have found that in Afghanistan, infusions of development resources often exacerbated local conflict rather than reducing it, by providing new prizes for opposing groups to fight over.6

The second framework, developed by David S. Evans, proposes a three-step process to test for the desirability of government regulatory action. The first step is to examine whether the platform has a functioning internal governance system in place. The second step is to see whether the governance system is mostly being used to reduce negative externalities that would harm the platform (such as criminal behavior by users) or to reduce competition or take advantage of a dominant market position. If, on balance, the firm is using its governance system to deter negative externalities, then no further action is necessary. However, if the governance system appears to encourage anticompetitive practices, then a third and final step is required. This step involves asking whether the anticompetitive behavior outweighs the positive benefits of the governance system. If so, then a violation has occurred, and a regulatory response is required. If not, then no further action is needed.60

Education - continuing education, continually honing and expanding the mind - is vital mental renewal. Sometimes that involves the external discipline of the classroom or systematized study programs; more often it does not. Proactive people can figure out many, many ways to educate themselves. It is extremely valuable to train the mind to stand apart and examine its own program. That, to me, is the definition of a liberal education - the ability to examine the programs of life against larger questions and purposes and other paradigms. Training, without such education, narrows and closes the mind so that the assumptions underlying the training are never examined. That's why it is so valuable to read broadly and to expose yourself to great minds.

An examined life, an enigmatic investigation of reality, is required in order for a person to realize a transcendent spiritual journey. A contemplative soul is bound to live life more intensely than someone whom is concerned exclusively with living an external existence.

The passive aggressive never looks internally and examines their role in a relationship problem. They have to externalize it and blame others for having shortcomings. To accept that he/she has flaws would be tantamount to emotional self-destruction. They live in denial of their self-destructive behaviors, the consequences of those behaviors and the choices they make that cause others so much pain.

Skipping Rhyme for Graduates I’ve got the motive. I’ve got the stamina. I’m going to kill The external examiner. Let crows and vultures Pick at the carcass After I’ve murdered The stingiest of markers. Bring out the bin-bags. Bring out the spades. Bring down the evil sod Who brings down the grades. Give me an alibi. Give me a gun. Wanted a first But I got a two-one. Just missed a first By a fragment of a fraction. Justice is called for, Justice and action. What a bloody miser! What a bloody crook! Won’t mark another paper. Won’t write another book. Won’t see his bloody name In another bloody journal. Bye-bye, examiner. Bye-bye, external.

Putin demanded that St. Petersburg companies register with the Committee for External Relations to turn over data on their finances. Working with the tax inspectorate, Putin’s analysts examined firms’ tax payment records.

The moment you first encounter an idea is the worst time to decide what it means. You need to set it aside and gain some objectivity. With a Second Brain as a shield against the media storm, we no longer have to react to each idea immediately, or risk losing it forever. We can set things aside and get to them later when we are calmer and more grounded. We can take our time slowly absorbing new information and integrating it into our thinking, free of the pressing demands of the moment. I’m always amazed that when I revisit the items I’ve previously saved to read later, many of them that seemed so important at the time are clearly trivial and unneeded. Notetaking is the easiest and simplest way of externalizing our thinking. It requires no special skill, is private by default, and can be performed anytime and anywhere. Once our thoughts are outside our head, we can examine them, play with them, and make them better. It’s like a shortcut to realizing the full potential of the thoughts flowing through our minds.

Do you believe in evil, Meg? As a force external to man?” “Like the devil?” “Yes. Or a force that can inhabit people. Turn them into monsters.” “It’s an interesting question. Mostly I take the Jungian view that we create the idea of monsters in order to externalize the bad that potentially lurks within us all, and we call this monster a devil, or beast, so we can examine it objectively, without having to see the beast in our own eyes when we look into the mirror.

Editor’s introduction: Welcome our guide on guest blogging in seo. That’s right, send it a spot on profcontent from our friend alex. Alex breaks down everything beginners need to know to start blogging on the web. Take that, Alex. What is good blogging? Guest blogging- also referred to as blogging – is the need to contribute to another person’s blog to build relevant exposure, leads and links. Link are a primary ranking factor in goggle, and seo offer a strong chance of getting a link back from another website, among other marketing considerations in guest blogging. Guest blogging build a relationship with the blogger hosting your post, connects with the blogger hosting your post, connects with their audience for additional exposure, and helps you build authority among that audience. The premise is simple: you write a blog article tailored to the needs of a particular blogger and get a backlink in return, What Is Guest Blogging in SEO? A Guide for usually below the article in what’s called an author box. Blogger are inserted in publishing high- quality content on their blogs that they can use to attract new readers as well as share with their exiting audience. This makes guest blogging a win-win solution for both website owners who want to rank higher in search engines (and need link to do so) and bloggers who want to drive more readers to their blog. Interested in attracting more readers their blog. Is guest blogging good for bloggers? The short answer is yes again. As extensive as the blogger is shrewdness and eager to spend time sifting through and excision posts from outside bases, guest blogging can be a great source of valuable content for the blogger’s audience. An important portion of removal any external role is reviewing the links inside the content Take a look at this (or another) post a bout guest blogging and inbound marketing written by Neil Patel. Almost every paragraph has an external link. You get, Neil knows that links add price to a post by if more material and additional incomes. Be like Neil. To be on the benign side, examine guest posts for superiority and make sure you only link to superiority websites that add price to the mesh. To type sure the websites you’re involving to are immobile available, aren’t recurring 404s, or readdressing to dissimilar content. 1.find list of top blogs. The first step of prospects is pretty obvious: type a phrase like “ top [ industry specific] blogs list” into goggle and review the results. Opinion all the blogs registered one by one on each sheet in the search fallouts. Most likely you find great blogs this way, but only a few of them can accept guest articles from contributors. 2. Advanced search with search strings: Google has many hunt strings to help you find exact happy on the web, which you can syndicate into search If you are novel to this, you can learn extra here or here. If you search for [“keyword” and “write for us”], your results will look like the image under. 3. Shadow people or businesses who actively visitor blog. One of the best ways to find great guest blogging opportunities is to find other people who consistently contribute quality guest posts to industry- related websites. Most people and companies share their posts through social media profiles. Once I ran across a twitter profile that was basically sharing their guest posts, so I pretty much grew my list in no time. Stab this search thread to find sites anywhere a precise person or business published a guest post: “individual name “or” corporation name” “guest column”.

Miss Chao was very dedicated in her practice of the Whole Body Prayer, and I had tremendous admiration for her. The biggest challenge was to calm her overactive mind, which was wasting energy that could otherwise be healing her. This is quite typical for an overachiever/Type A personality, whose mind is like a race car. In Miss Chao’s case, her brain “motor” was extremely hot, while her lower belly was cold, which presented a problem, as the Qi that we harness in the Whole Body Prayer begins in the gut. I used a metaphor to explain the problem to her: “When we put a kettle on the stove, the fire is below, and the water is on top. Your situation is the opposite—water on the bottom, fire above.” Years of unhealthy thinking habits had caused blockages in her meridians and had “rusted” the water pipes, so her spirit energy could not circulate. Decades of stagnation like this can lead to cancer. “Tumors are not your enemy,” I told Miss Chao. “It’s your nonstop lifestyle that’s eating your soul.” It was time to slow down. She accepted it. The results were extraordinary. Within three months of practicing the Whole Body Prayer, she was pain-free and could sleep without medication. Her swelling had disappeared. Her mood was uplifted. A few months later, her captivating smile was back, along with the light in her pretty eyes. Full of energy, she’d regained twenty pounds. In November 2002, nine months after she began the ZiJiu self-healing method, she went to the hospital for scans and a thorough examination. The doctors were astonished. They’d never seen a case like this. Miss Chao was entirely cancer-free. She had defeated stage 4 ovarian cancer without drugs, radiation, or any other external interventions. She’d simply used her own body’s innate power to harness cosmic Qi and heal itself. Given Miss Chao’s notoriety, this became a big news story. The three thousand friends and colleagues she’d hosted at her own “memorial service” one year earlier didn’t know what to make of this “miracle.” “It’s no ‘miracle,’” she told them. “It’s the science of Qigong.

The so-called perceptual ‘stimulus’ and motor ‘response’ cannot be considered separately, outside the context of their interaction, though Dewey hints that indeed the motor element – normally seen as the response – may be primary. Perception is an active, not a passive process – or better, it is a profoundly interactive process. Movement lies behind, and in, every one of our senses. This idea has gathered further scientific backing in recent years. The Colombian neuroscientist Rodolfo Llinás has argued, starting from the examination of simple marine invertebrates such as the sea squirt, that the capacity for motion underlies all knowledge: What I must stress here is that the brain’s understanding of anything, whether factual or abstract, arises from our manipulations of the external world, by our moving within the world and thus from our sensory-derived experience of it.230 Similarly neuroscientist György Buzsáki claims that perception is founded on motion and cognition, not motion and cognition founded on perception. He regards activity ‘as not only interwoven with perception but prior to perception, prior both in terms of evolution and in terms of initiating processes within and outside the organism that result in the organism’s perceiving.’231 In relation to the evolutionary claim, he points to some primitive sea animals that are capable only of a rhythmic movement of cilia to bring in nutrients, with no (presumed) perceptual abilities at all.232

Fanon examined how colonialism is internalized by the colonized and inculcates an inferiority complex through the mechanism of racism. In the same way, the tyrannical mechanism of patriarchy oppresses women not only physically or mentally but also colonizes their minds and shatters their souls through constant emotional, economic, and mental violence. This internalization of inferiority by women themselves in a male-dominated society forcibly compels them to stay in a repressive and a violent marriage. In such precarious situations, with no available critical internal or external support from the wider family network or the state, and no hope left, a woman’s self-esteem collapses, and her humanness is crushed to the extent that she ceases to be a self-motivated person. The calculative presumptions of patriarchy control and overwhelmingly dominate and subjugate women while normalizing and trivializing their brutal torture and murder in the garb of transferring wealth to the daughters in connection with marriage.

Examine the lives of the best and most fruitful people and peoples and ask yourselves whether a tree which is supposed to grow to a proud height could do without bad weather and storms; whether misfortune and external resistance, whether any kinds of hatred, jealousy, stubbornness, mistrust, hardness, greed, and violence do not belong to the favourable conditions without which any great growth even of virtue is scarcely possible?

While other philosophers attempted to explain the world out there, Schopenhauer was more concerned with our inner world. We can’t know the world if we don’t know ourselves. This fact strikes me as incredibly obvious. Why do so many philosophers—otherwise intelligent folk—miss it? Partly, I think, it’s because it’s easier to examine the external. We’re like the proverbial drunk looking for his keys in a lighted alleyway. “Did you lose them here?” asks a passerby. “No. I lost them over there,” he says, pointing to a dark parking lot. “Then why are you looking here?” “This is where the light is.

Question: Lama, as I understand it, you said that the basic problem is that individuals lose touch with their own nature. How do we lose touch with our own nature? Why does it happen? Lama: One reason is that we are preoccupied with what’s going on outside of ourselves. We are so interested in what’s going on in the sense world that we do not take the time to examine what’s going on in our minds. We never ask ourselves why the sense world is so interesting, why things appear as they do, why we respond to them as we do. I’m not saying we should ignore the outside world, but we should expend at least an equal amount of energy analyzing our relationship with it. If we can comprehend the nature of both the subject and the object, then we can really put an end to our problems. You might feel that materially your life is perfect, but you can still ask yourself, “Does this really satisfy me? Is this all there is?” You can check your mind, “Where does satisfaction really come from?” If you understand that satisfaction does not depend only on external things, you can enjoy both material possessions and peace of mind.

One of the remarkable features of the human brain is its integral plasticity, the ability to reorganize itself adaptively in response to hitherto unsuspected stimuli in the external environment. The neuroplasticity of the human brain enables it to alter neural pathways and synapses due to changes in behavior, environment, neural processes, thinking, emotions, as well as changes resulting from bodily injury. The outcome of a person’s life is not fixed or fated. I need to take advantage of this evolutionary gift of the adaptability of the human brain by learning from prior experiences, consciously integrating desirable behavioral patterns, and eliminating destructive thoughts and habits. I must eliminate exterior posturing, scrupulously examine personal thoughts and desires, and diligently labor to expand my interiority. I shall efface an existing persona and eradicate all that I previously stood for.

There was, however, one consequence of the original doctrine of regeneration that was eventually to accelerate the development of moralism: Puritans contended that regeneration was usually an ascertainable experience, that men could tell whether or not they were in a state of grace. With this conclusion they went beyond Augustine, for he would never have said point-blank that the presence of grace could be verified by external symptoms he would never have claimed that a man himself could positively know whether he had it or not, much less that a set of impartial examiners could discover the true state of his soul. Yet Augustinian theology, in other hands than Augustine’s, tends toward this deduction which the Reformation made explicit.

For my own satisfaction, I entered into a serious examination of the principles upon which this sceptical system is built; and was not a little surprised to find, that it leans with its whole weight upon a hypothesis, which is ancient indeed, and hath been very generally received by philosophers, but of which I could find no solid proof. The hypothesis I mean, is, That nothing is perceived but what is in the mind which perceives it: That we do not really perceive things that are external, but only certain images and pictures of them imprinted upon the mind, which are called impressions and ideas.

Man was obviously not made for self-contemplation, but rather to look away from himself. This is apparent from his very anatomy. Man is, as to all his vital organs, practically hidden from himself. The important functions of the body are carried on by concealed apparatus and engines, marvellous contrivances whose operations and processes still, after all these centuries of self-examination, remain unsolvable mysteries. The processes of the mind are absolutely inscrutable to the mind itself. The senses are adapted to giving man information concerning external things; but concerning themselves, or how they transmit information from without, they can tell him practically nothing. Consciousness, that mysterious reservoir wherein is gathered all man's knowledge, contains no knowledge whatever of its own nature. What a calamity, therefore, has befallen a creature so organized, in becoming self-centred and addicted to self-contemplation!

proposed External Examiner’s CV (electronic copy preferred) 3. The candidate’s abstract as it appears in the final draft of the thesis

A minimum of two voting members must be at arm’s length from the thesis (one of these two is usually the external examiner). A maximum of two members can participate remotely (via videoconference or teleconference).

Supervisor + 1 Thesis Committee Member + 2 Internal Examiners + 1 External Examiner = 5

He has given a specimen of his nice observation of the mere external appearances of life, in the following passage in No. 179, against affectation, that frequent and most disgusting quality: ‘He that stands to contemplate the crouds that fill the streets of a populous city, will see many passengers whose air and motion it will be difficult to behold without contempt and laughter; but if he examine what are the appearances that thus powerfully excite his risibility, he will find among them neither poverty nor disease, nor any involuntary or painful defect. The disposition to derision and insult, is awakened by the softness of foppery, the swell of insolence, the liveliness of levity, or the solemnity of grandeur; by the sprightly trip, the stately stalk, the formal strut, and the lofty mien; by gestures intended to catch the eye, and by looks elaborately formed as evidences of importance.

According to this, the state of a quantum system is some definite but abstract thing in an equally abstract Hilbert space. The one state can, so to speak, be looked at from different points of view. A cubist painting might give you a flavour of the idea. In relativity, different coordinate systems on space-time correspond to different decompositions into space and time. In quantum mechanics, the different coordinate systems, or bases, are equally startling in their physical significance. They determine what will happen if different kinds of measurement, say of position or of momentum, are made on the system by instruments that are external to the system. The state in Hilbert space is an enigmatic gem that presents a different aspect on all the innumerable sides from which it can be examined. As Leibniz would say, it is a city multiplied in perspective. Dirac was entranced, and spoke of the 'darling transformation theory'. He knew he had seen into the structure of things. What he saw was some real but abstract thing not at all amenable to easy visualization. But the multiplication of viewpoints and the mathematical freedom it furnished delighted him.

Writing is a joint enterprise of the mind and body. Writing requires application of mental discipline and demands great personal patience. Writing is an educational process that other persons successfully deployed to explore the external cultural milieu and probe their inner landscape. Writing is the hand-wielded tool that I opt to employ in order to ferret out myself and discern my place in the world. I will use the writer’s tools to analyze my reprehensive personal behavior, using of a lever of words in an attempt mentally to manipulate my internal intellectual gears. Documentation of the arched calligraphy of the landscape demarking my physical journey in life and scripting the final configuration of my intellectual intertexture is the goal of this multifaceted writing venture.

The ability to make rational decisions is limited, or bounded, by the extent of people’s information. To broaden employees’ understanding, a firm should promote a tradition of teamwork and interdependence and develop future leaders by rotating them among work assignments in different departments and geographic locations. In order to reduce structural secrecy, there may be short-term opportunity costs, but the long-term benefits are significant.12 Firms must think about long-term greed and what it means. Through actions and training, leaders must explain the pressures on short-term thinking and how the firm resolves the conflicts of short- and long-term goals. Potentially conflicting or confusing organizational goals, such as putting clients first while also having a duty to shareholders, require strong signals from leadership as to what is acceptable and unacceptable behavior. These nuances cannot be left to statements of principles; they must be modeled by leaders’ actions each day. Leaders must understand that external influences can shape the culture. For example, there are competitive, technological, and regulatory pressures. Responses to them can have unintended consequences, including drifting from principles. This can increase the probability of an organizational failure. An organization needs to understand to what extent models impact behavior, decisions made by business leaders, and organizational culture. For example, boards of directors of public companies should ask questions if earnings per share (EPS) estimates are too consistent with analysts’ estimates. They should ask whether the firm is managing to models or to what is in the best long-term interests of the firm. Leaders get too much credit and too much blame. Leaders need to uphold the firm’s shared values—and that is a key component to leadership.13 But too little emphasis is given to the organizational elements that shape behavior or provide an environment for leadership or change. An organization’s structure, incentives, and values last longer and have more impact than those of individual leaders. Usually when there is a change or loss or failure there is a tendency to blame one thing or one person, when typically there are complex organizational cultural reasons. It is the duty of leaders and board members to examine what is responsible, not who is responsible.

Serious Pakistanis try to explain away the country’s shortcomings, often attributing them to the bad hand that Pakistan was dealt by the circumstances of its birth, its hostile relationship with India, its being a victim of wars and terrorism initiated by external great powers and its misfortune in lacking leadership. Neither attempts to examine structural and systemic flaws, or is willing to acknowledge collective errors and misplaced priorities that do not go away merely by changing leaders.

I hold no interest in the tapestry of politics, culture, or religion. I lack the mental aptitude and intellectual capacity to debate nuances of esoteric philosophy and abstract ethical principles. I cannot repose faith in a national ethos that promotes avariciousness, mediocrity, and hedonism. I find no reassurance and emotional wellbeing in adopting religious piety, which requires acceptance and belief of intangible and empirically unprovable concepts and things. It is foolish to squander an earthly life in pursuit of a perfect afterlife, of which there is no evidence. Nor can I endorse suicide because it accomplishes nothing other than terminating a person’s opportunity to meld meaning out of the starkness of existence. I exert no power over external things and gain nothing from resisting fate. I need to accept fate calmly and dispassionately, make productive use of my modest allotment of time, and not waste the spark of existence. I can discover the object of my earnest pursuit only within the flickering self. I am responsible for my actions, which I can examine and control through rigorous exertion of self-discipline.

One technique is to look at the problem from many angles—examine how it arose, how our own mental state contributed to it, what the other person’s position is, and so forth. Rather than obsessing about the problem and how to get rid of it as quickly as possible, if we instead analyze our role in bringing this situation about, there is a greater chance that we will be able to let it go. Looking at the external conditions alone, seeing the problem as externally created, blocks us from seeing its real cause. Using our wisdom instead and focusing on our own mind and its role in the situation, we can see how the main cause is internal, and that makes it much easier to let go.

And in this case it’s partially within him, partially outside and partially within, which a chair is never located in such a complex way. He’s confronted by it in privacy, as an inner experience. But he’s also confronted with it as an outer experience. And of course he then immediately thinks, Am I projecting an inner experience, or am I introjecting an external experience? But it is no longer localized, in a simple empirical way. The boundaries of what is me and what is not me are now examined on a wholly different basis.

Not all healthy families are healthy all the time, and not all dysfunctional families are dysfunctional all the time. Each type, however, has patterns of behaving that keep it either in or out of balance. One way to determine the difference between the two types is to examine how each handles a crisis. During a crisis the healthy family knows and uses alternatives to its usual patterns, and as a result can return to balance when the crisis is over. For example, when an argument occurs between the spouses in a healthy family, each listens and negotiates with the other. Compromise is used, the real problem is confronted, and the family returns to balance. Healthy families must be flexible to maintain balance. A dysfunctional family’s patterns are very rigid. One individual controls family decisions or dominates conversations, adherence to restrictive rules is strictly enforced, and there is absolute denial of family problems, to cite just a few examples. Maintaining these patterns during a crisis doesn’t allow any alternatives to resolving it. In fact, a dysfunctional family is likely to become even more rigid during a crisis and, as a result, become even more dysfunctional. Few things are ever resolved in a dysfunctional family, and a given crisis becomes just one more unresolved issue. As a result, most dysfunctional families are in constant crisis. In an abusive family, for example, the threat of violence never goes away. Most dysfunctional families will grow increasingly more dysfunctional unless someone seeks help. But getting help requires breaking rigid patterns, and this, of course, is against the dysfunctional family’s rules. For example, many dysfunctional families engage in what is called “group think.”1 While group think maintains rigidity, it also ensures that everyone thinks alike. Some aspects of group think include: The family has a single-minded purpose which defies corrective action. The family insists on a closed information system. The family demands absolute loyalty. The family avoids internal or external criticism. The family welcomes you only to the extent that you conform to its beliefs and patterns. Another major difference between functional and dysfunctional family systems involves the victimization of family members either physically or emotionally, as well as a loss of healthy opportunities for growth. Victimization is such a common theme in dysfunctional families that those from all types of dysfunctional families joined the adult children of alcoholics movement, not because they identified with alcoholism, but because they identified with family victimization. Another common theme is anger over lost opportunities, which frequently remains overlooked. We have become so obsessed with talking about victimization that we sometimes fail to understand that not only are dysfunctional family members victimized, but they also suffer from and become angry about what they missed while growing up in their families. For example, a silent son with a dysfunctional father not only was intimidated or abused by his father, but also missed out on the opportunity to have a healthy father-son relationship. The pain of physical abuse goes away, but pain of lost opportunity remains. In my interviews, most silent sons of dysfunctional fathers talked more about the “fathering” they missed than about their father’s dysfunctional behaviors.

The best solution for these “unknown unknowns” is to have an external, competent firm perform an organization’s risk assessment every few years or for such an organization to thoroughly examine an organization’s risk assessment for the purpose of discovering opportunities for improvement, including expanding the span of threats, threat actors, and vulnerabilities so that there are fewer or no unknown risks.

Human Genome Project in 2003, scientists were able to examine human ancestry through genetics. Science has proven that the concept of race is not a biological fact but rather a social concept. According to Dr. Harold P. Freeman, who has studied biology and race, “If you ask what percentage of your genes is reflected in your external appearance, the basis by which we talk about race, the answer seems to be in the range of .01 percent. This is a very, very minimal reflection of your genetic makeup.”3 What we see as observable physical differences among people of “different races” are actually just different genotype and phenotype expressions among one race—the human race. Despite our differences in skin color, hair texture, and other physical traits, genetically, you and I are largely the same. However, because race is a deeply held social construct and because of the existence of white supremacy, you and I are not treated the same.

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