Focus Inward Quotes

I wish the whole day were like breakfast, when people are still connected to their dreams, focused inward, and not yet ready to engage with the world around them. I realized this is how I am all day; for me, unlike other people, there doesn't come a moment after a cup of coffee or a shower or whatever when I suddenly feel alive and awake and connected to the world. If it were always breakfast, I would be fine.

Each of us needs periods in which our minds can focus inwardly. Solitude is an essential experience for the mind to organize its own processes and create an internal state of resonance. In such a state, the self is able to alter its constraints by directly reducing the input from interactions with others. (p. 235)

But his face had that hollow look, as if there was something gone... you know that look. The inward focus. Distantly attentive to the home you're missing, or the someone you're missing. That look that a bird has when it turns it dry reptilian eye on you. That look that doesn't see you because the mind is filled up with someone it would rather see.

You're one of those who has to tune the world out and focus on one thing at a time. We have a word for that down here, women like you. Insiwa. Inside one. It means you live inside your head and to step out of it hurts like a caning.

The self-esteem of western women is founded on physical being (body mass index, youth, beauty). This creates a tricky emphasis on image, but the internalized locus of self-worth saves lives. Western men are very different. In externalizing the source of their self-esteem, they surrender all emotional independence. (Conquest requires two parties, after all.) A man cannot feel like a man without a partner, corporation, team. Manhood is a game played on the terrain of opposites. It thus follows that male sense of self disintegrates when the Other is absent.

Many Quakers embody the dynamic of contemplation and activism. Inward-focused contemplation compliments outward-focused missions to prisons, polluted rivers, and plastic-bloated seas.

Have you wondered what our babies would have looked like?" Jen asked absently as she frowned inwardly trying to picture the future she might have had with her wolf. "Baby this isn't really the time to discuss our babies. Let's focus on who is carrying you so that I can get you back so that we can make babies." Jen groaned and felt the arms around her tighten which brought a gasp from her. Decebel must have sensed her pain as she felt his worry. "I'm okay, just hurts." Jen actually felt a smile spread across her face, "So you want to make babies with me?" This time when Decebel laughed she swore she could feel his hands run down her sides to her waist. "Only you would want to discuss making babies at a time like this." "Well you have to admit that it's a better topic than my nearly being killed and now being kidnapped. Seriously Dec, I'd much rather think about us making babies.

People—our dads, our moms, our friends—they are so broken they don’t even know that most of what they do reflects that brokenness. They just hurt whoever is in their wake. They don’t sit and think about what their hurt is doing to us. Pain makes humans selfish. Blocked off. Focused inward instead of outward

Rather than retreat inward, the evangelical followers of Jesus focused out- ward, marketing their message to the pagan masses. The appeal of their pitch lay in its simplicity: anyone could become one of God’s chosen people by joining the Brotherhood in Jesus Christ. Harnessing monotheistic energy for mass liberation, these devout followers invited people of all backgrounds to join a Catholic (from the Greek katholikos—“universal”) movement.

You can break this cycle by meeting your own internal pain with self-love and a heartfelt understanding that this experience truly was not your fault. Whatever happened to them to cause this disorder was likely not their fault either, but now you see that your love cannot possibly break that psychological barrier. Your first priority is to turn your focus inward, allowing yourself to feel the emotions you were told were wrong.

When you allow yourself to begin to dream big dreams, creatively abandon the activities that are taking up too much of your time, and focus your inward energies on alleviating your main constraints, you start to feel an incredible sense of power and confidence.

It is very difficult to develop a proper sense of self-esteem in a dysfunctional family. Having very little self-worth, looking at one’s own character defects becomes so overwhelming there is no room for inward focus. People so afflicted think: “I need to keep you from knowing me. I have already rejected me, but if you knew how flawed I am, you would also reject me…and since this is all I have, I could not stand any more rejection. I am not worthy of someone understanding me so you will not get the chance...so I must judge, reject, attack, and/or find fault with you. I don’t accept me so how can I accept you?

real love began when we both stopped expecting and instead focused on giving

Three Seagrass had taken her hands away from her face, and the expression which was growing there was one that Mahit had seen before: it was Three Seagrass focusing inward, preparing to bend the universe around her will, because all other options were untenable.

Science, like nothing else among the institutions of mankind, grows like a weed every year. Art is subject to arbitrary fashion, religion is inwardly focused and driven only to sustain itself, law shuttles between freeing us and enslaving us.

The only way to experience true wellbeing is to turn inward. This is what yoga means - not up, not out, but in. The only way out is in.

Pain makes humans selfish. Blocked off. Focused inward instead of outward.

people with charisma possess an outward focus instead of an inward one. They pay attention to other people, and they desire to add value to them.

We might at first label the body’s simple need to focus inward depression. But as we practice going inward, we come to realize that much of it is not depression in the least; it is a cry for something else, often the physical body’s simple need for rest, for contemplation, and for a kind of forgotten courage, one difficult to hear, demanding not a raise, but another life.

The American house has been TV-centered for three generations. It is the focus of family life, and the life of the house correspondingly turns inward, away from whatever corresponds beyond its four walls.At the same time, the television if the families chief connection to the world. The physical envelope of the house itself no longer connects their lives to the outside in any active way; rather it seals them from it.The outside world has become an abstraction filtered through television, just as the weather is an abstraction filtered through air conditioning.

The purpose of a pilgrimage is about setting aside a long period of time in which the only focus is to be the matters of the soul. Many believe a pilgrimage is about going away but it isn’t; it is about coming home. Those who choose to go on pilgrimage have already ventured away from themselves; and now set out in a longing to journey back to who they are. Many a time we believe we must go away from all that is familiar if we are to focus on our inner well-being because we feel it is the only way to escape all that drains and distracts us, allowing us to turn inward and tend to what ails us. Yet we do not need to go to the edges of the earth to learn who we are, only the edges of ourself.

Life is like walking a tightrope: A balance between turning inward Often enough to find your happy core And focusing outward Often enough to care a little more. Leaning too much inward May make you aloof and narcissistic Leaning too much outward May make you bitter and pessimistic. Keeping balance fuels life with hope.

You may be speeding through book after book trying to find the next secret, or next technique which you think can help speed up your manifestations while glossing over the harder parts. The harder parts are about working on yourself, about cultivating your inner state, and about having the discipline to focus entirely inwards during the crucial gestation period of your manifestations! That is the hard inner work that most people usually eschew in favor of the easier outer techniques. But until and unless you do the inner work necessary, things are not going to get any better for you.

Recovering is a process of coming to experience a sense of self. More precisely, it is a process of learning to sense one's self, to attune to one's subjective physical, psychic, and social self- experience. These woman's core sense of shame and their difficulty tolerating painful emotions had led them to avoid turning their attention inward to their internal sense of things. In recovering, they "came to their senses" and learned to trust their sensed experience, in particular their sense of "enoughness"".

The more you turn inward, the more available the sacred becomes. when you sit in. silence and turn your gaze toward the holy mystery you once called God, the mystery follows you back out into the world. When you walk with purposeful focus on breath and birdsong, your breathing and the twitter of the chickadee reveal themselves as miracles. .

Megan noisily sucked in air for a scream that froze in her lungs. The cat stood in front of the open fire escape window, tail twitching, eyes focused intently on her face. Cursing inwardly at the stupidity of leaving the window open even a little bit, she made a mental note to never do it again…if she lived. The sheer size of the body under that sleek black coat was breathtaking, not to mention the power evident in those muscles. Megan whimpered as she caught sight of the sharp claws just visible on its feet. “Holy crap, someone up there has a really sick sense of humor. When I said I should get a cat, this is not what I meant!” she whispered. The cat snorted and her heart lodged in her throat.

It’s the inward attention that takes you into the depth of the mind.

When death knocks on your door, your life will be focused, and naturally, you turn inward, because outward is of no use anymore..

Sadness, fear, self-pity, self-doubt? They are inwardly focused. They keep you locked inside yourself. They’re useless. Anger is outwardly focused. Anger wants to take action. Anger is useful.

It is similar to one brother asking another, “Why did you grow up to be a drunk?” The answer is “Because Dad was a drunk.” The second brother then asks, “Why didn’t you grow up to be a drunk?” The answer is “Because Dad was a drunk.” Some more complete answers are found in Robert Ressler’s classic book Whoever Fights Monsters. He speaks of the tremendous importance of the early puberty period for boys. Before then, the anger of these boys might have been submerged and without focus, perhaps turned inward in the form of depression, perhaps (as in most cases) just denied, to emerge later. But during puberty, this anger collides with another powerful force, one of the most powerful in nature: sexuality. Even at this point, say Ressler and others, these potential hosts of monsters can be turned around through the (often unintentional) intervention of people who show kindness, support, or even just interest. I can say from experience that it doesn’t take much.

When demand for her attention exceeds supply on a grand scale, it is not surprising to find practices of men trying to turn the heads of women previously unknown to them—via catcalling and wolf-whistling and various forms of online trolling (from the patently abusive to ostensibly reasonable demands for rational debate, which unfortunately sometimes result in her being belittled, insulted, or mansplained to). In public settings, she is told to smile or asked what she’s thinking by many a (male) stranger—especially when she appears to be “deep inside her own head” or “off in her own little world,” i.e., appearing to think her own thoughts, her attention inwardly, rather than outwardly, focused. These gestures are then supposed to either make her look, or else force her to stonewall—a withholding, rather than sheer absence, of reaction. So her silence is icy; her neutral expression, sullen. Her not looking is snubbing; her passivity, aggression. But an ice queen, a bitch, a temptress—or an angel, for that matter—each has something in common: they are human, all too human, female characters.

Self-consciousness comes from focusing your attention inwards, on to yourself, so that you become painfully aware of what is happening to you. At its worst, self-consciousness dominates your attention and makes it difficult to think of anything else but your inner experience – and this can become totally paralyzing.

You can always spot a woman in love, that temporary type of lucid beauty… Her eyes are focused and she is gazing inwards… lips curved in the subtlest of smiles… She radiates the world’s unknown, and the aura that shields her makes you move away when you pass her by… You feel that she cannot be accidentally touched.

Freud was fascinated with depression and focused on the issue that we began with—why is it that most of us can have occasional terrible experiences, feel depressed, and then recover, while a few of us collapse into major depression (melancholia)? In his classic essay “Mourning and Melancholia” (1917), Freud began with what the two have in common. In both cases, he felt, there is the loss of a love object. (In Freudian terms, such an “object” is usually a person, but can also be a goal or an ideal.) In Freud’s formulation, in every loving relationship there is ambivalence, mixed feelings—elements of hatred as well as love. In the case of a small, reactive depression—mourning—you are able to deal with those mixed feelings in a healthy manner: you lose, you grieve, and then you recover. In the case of a major melancholic depression, you have become obsessed with the ambivalence—the simultaneity, the irreconcilable nature of the intense love alongside the intense hatred. Melancholia—a major depression—Freud theorized, is the internal conflict generated by this ambivalence. This can begin to explain the intensity of grief experienced in a major depression. If you are obsessed with the intensely mixed feelings, you grieve doubly after a loss—for your loss of the loved individual and for the loss of any chance now to ever resolve the difficulties. “If only I had said the things I needed to, if only we could have worked things out”—for all of time, you have lost the chance to purge yourself of the ambivalence. For the rest of your life, you will be reaching for the door to let you into a place of pure, unsullied love, and you can never reach that door. It also explains the intensity of the guilt often experienced in major depression. If you truly harbored intense anger toward the person along with love, in the aftermath of your loss there must be some facet of you that is celebrating, alongside the grieving. “He’s gone; that’s terrible but…thank god, I can finally live, I can finally grow up, no more of this or that.” Inevitably, a metaphorical instant later, there must come a paralyzing belief that you have become a horrible monster to feel any sense of relief or pleasure at a time like this. Incapacitating guilt. This theory also explains the tendency of major depressives in such circumstances to, oddly, begin to take on some of the traits of the lost loved/hated one—and not just any traits, but invariably the ones that the survivor found most irritating. Psychodynamically, this is wonderfully logical. By taking on a trait, you are being loyal to your lost, beloved opponent. By picking an irritating trait, you are still trying to convince the world you were right to be irritated—you see how you hate it when I do it; can you imagine what it was like to have to put up with that for years? And by picking a trait that, most of all, you find irritating, you are not only still trying to score points in your argument with the departed, but you are punishing yourself for arguing as well. Out of the Freudian school of thought has come one of the more apt descriptions of depression—“aggression turned inward.” Suddenly the loss of pleasure, the psychomotor retardation, the impulse to suicide all make sense. As do the elevated glucocorticoid levels. This does not describe someone too lethargic to function; it is more like the actual state of a patient in depression, exhausted from the most draining emotional conflict of his or her life—one going on entirely within. If that doesn’t count as psychologically stressful, I don’t know what does.

Toxic people condition us to ignore our intuition, and we must learn to trust it again. Instead of judging outwardly, we need to perceive inwardly. When we start focusing on our own feelings, this is where the healing begins.

Lester Levenson used to say, 'Release and allow yourself to see the perfection where the seeming imperfection seems to be.' During this process, welcome your thoughts, your sensations, your feelings, and the stories that you tell yourself. Just allow them all to be here, and know that everything is okay as it is. Part of what happens when we release this is that we start to recognize the perfection underlying our thoughts and feelings. Begin by making yourself comfortable and focusing your attention inwardly. Now, bring to mind ... an issue that's currently up in your awareness. As you think about that situation, problem, intention, or goal, allow yourself to get in touch with your feelings about it right in this very moment.

If you want to change yourself, become indifferent to things you cannot change – other peoples’ opinions and events clearly outside of your control – and focus inwardly. How you treat other people is no different than how you treat your own thoughts.

[…] I began to see Algiers as one of the most fascinating and dramatic places on earth. In the small space of this beautiful but congested city intersected two great conflicts of the contemporary world. The first was the one between Christianity and Islam (expressed here in the clash between colonizing France and colonized Algeria). The second, which acquired a sharpness of focus immediately after the independence and departure of the French, was a conflict at the very heart of Islam, between its open, dialectical — I would even say “Mediterranean” — current and its other, inward-looking one, born of a sense of uncertainty and confusion vis-à-vis the contemporary world, guided by fundamentalists who take advantage of modern technology and organizational principles yet at the same time deem the defense of faith and custom against modernity as the condition of their own existence, their sole identity. […] In Algiers one speaks simply of the existence of two varieties of Islam — one, which is called the Islam of the desert, and a second, which is defined as the Islam of the river (or of the sea). The first is the religion practiced by warlike nomadic tribes struggling to survive in one of the world's most hostile environments, the Sahara. The second Islam is the faith of merchants, itinerant peddlers, people of the road and of the bazaar, for whom openness, compromise, and exchange are not only beneficial to trade, but necessary to life itself.

the happiest people, the ones who have successfully purified their minds of all conditioning and craving, tend to have such a strong compassion and understanding of love that their lives naturally focus on giving to others. in this giving and clarity of mind they find happiness.

Complaints of feeling cut off, shut off, out of touch, feeling apart or strange, of things being out of focus or unreal, of not feeling one with people, or of the point having gone out of life, interest flagging, things seeming futile and meaningless, all describe in various ways this state of mind. Patients usually call it 'depression', but it lacks the heavy, black, inner sense of brooding, of anger and of guilt, which are not difficult to discover in classic depression. Depression is really a more extraverted state of mind, which, while the patient is turning his aggression inwards against himself, is part of a struggle not to break out into overt angry and aggressive behaviour. The states described above are rather the 'schizoid states'. They are definitely introverted. Depression is object-relational. The schizoid person has renounced objects, even though he still needs them.

Remember that, in any encounter, the only thing you can control is your own actions and reactions. You cannot dictate the actions of the other person, or in this case, the horse, but you can often send the right signals to get what you want. If you are often baffled by the reactions others have to you, it is probably because you are unaware of the silent signals you send through your posture, your facial gestures, your tone of voice, the amount of personal space you maintain, and so forth. Ever wondered why people don't listen when you try to assert yourself, or why people back away when you're trying to be friendly, or why you're never the one people seek out in a crowded room? Body language. Silent signals. Mixed signals. The trick is to focus outward, not inward.

Unconcious makes you interested in other--things, people, but it is always the others. Unconciousness keeps you you completely in the darknesss; your eyes go on being focused on others. It creates a kind of exteriority, it makes you extroverts. Conciousness creates interiority. It makes you introverts; it takes you inward, deeper and deeper.

Looking through the camera of life, you are waiting for the perfect shot... trying to adjust its settings... trying to get your desired things in focus and other things out of focus. Take a step back... a step inward. Instead of looking through the camera, look at the camera. There is Auto mode called “awareness” which always takes good pictures.

I focus on my breath and stop trying to work out why I feel so panicky. All that matters is getting a steady inward-and-outward rhythm.

We may be focused on looking forward and upward yet looking inward can be the easiest path to take.

My therapist once told me that all traumatized children, and the adults they become, tend to focus exclusively on the outside world. A kind of hypervigilance, I suppose. We look outward, not inward-scanning the world for danger signs - is it safe or not? We grow up so terrified of incurring anger, for instance, or contempt, that now, as adults, if we glimpse a stifled yawn while talking to someone, a look of boredom or irritation in their eyes, we feel a horrible, frightening disintegration inside - like a frayed fabric being ripped apart - and swiftly redouble our efforts to entertain and please. The real tragedy is, of course, by always looking outward, by focusing so intently on the other person's experience, we lose touch with our own. It's as if we live our entire life pretending to be ourselves, as impostors impersonating ourselves, rather than feeling this is really me, this is who I am.

To live a truly spiritual life, you need to take time at least once a day to bring your vision inward, to connect with your true self, your attention having been focused outside all day.

The more I thought about it, the more I realized that both the Christian and secular parts of our world place a huge emphasis on beauty. In our culture, we’re told that we have to be beautiful outwardly to be confident. In Christian circles, we’re told to take confidence either in our inward beauty or in believing God says we are beautiful. I started to realize that in all of those situations, we are still focusing on beauty. We are still acting like we have to feel beautiful in order to feel good about ourselves. But now I’ve come to realize: That’s just not true.

Not every type of love satisfies, and not every type of love is right. The world would tell you to love yourself like no tomorrow. But if you only focus on making yourself happy and following your own heart, it will lead to roads of disaster in the long run. Remember that happiness is not only a reflection of what happens to you outwardly but who you are inwardly. How you react to the circumstances of life will determine how good or how bad your life may be. But the circumstances of life and the way we’re treated still matters. For these conditions augment our overall state of happiness.

There is a sweetness to the month of October and season fall in general that brings our attention homeward and inward. Could it be the trees going to sleep, cool dry temperatures that delight our morning or daylight hours slipping way causing our focus to converge on how short and fragile life really is. All these things conspire to usher in a season of reflection on relationships and the things that give our lives meaning. What a great loss to our human experience should we ignore or squander this the autumn of our lives. Embrace it, feel it, study it, it is indeed one of God’s great gifts to us.

Good,” her aunt said, then stood up and held out her hand to pull Aliana up off the bed. “Anger I can do something with. Sadness, fear, self-pity, self-doubt? They are inwardly focused. They keep you locked inside yourself. They’re useless. Anger is outwardly focused. Anger wants to take action. Anger is useful. Are you ready to use it?” Aliana had nodded. It seemed safer than speaking. “Then I’ll show you how.

Anger I can do something with. Sadness, fear, self-pity, self-doubt? They are inwardly focused. They keep you locked inside yourself. They’re useless. Anger is outwardly focused. Anger wants to take action. Anger is useful.

Dr. Lerner explains that we all have patterned ways of managing anxiety. Some of us respond to anxiety by overfunctioning and others by underfunctioning. Overfunctioners tend to move quickly to advise, rescue, take over, micromanage, and get in other people's business rather than look inward. Underfunctioners tend to get less competent under stress. They invite others to take over and often become the focus of family gossip, worry or concern. They can get labeled as the "irresponsible one" or "problem child." Dr. Lerner explains that seeing these behaviors as patterned responses to anxiety, rather than truths about who we are, can help us understand that we can change.

...what do people who start to fall do? They lash out. They focus, so sharply, on the things that went wrong in their lives and the people who wronged them. They don’t look inward to see what they did wrong. They look outward.

The church is extremely inwardly focused right now and that has never been God’s intent. Jesus wasn’t self-absorbed when He walked the earth. We, His body, can’t be either if we are going to accurately display Him to a lost and dying world. And

Too many of us focus on the outward structure of character and conduct without taking the time to build the inward foundation of devotion to God. This often results in a cold morality or legalism, or, even worse, self-righteousness and spiritual pride.

If the CEO is outwardly focused, she ends up terrorizing the team to the point where nobody wants to work at the company anymore. If the CEO is inwardly focused, she ends up feeling so sick from all the problems that she can barely make it to work in the morning.

What we focus on defines us, so if our focus is inward, on ourselves, we wind up defining for ourselves whether we are righteous or guilty. When we begin and end with us—with our self— we miss the heart of the gospel and never truly find the freedom for which we ache.

The West believed they had won. It was that belief that allowed them to let down their guard, focus inward, find the wrongs in their society, and exploit and even exacerbate them for political gain. It was a myopic strategy. He had expected more of his Cold War rival. That they did not study or learn from their history did not bode well for their future. The death of the West. The USSR hadn’t needed ballistic missile submarines or a nuclear arsenal larger than the United States’. All they had needed to defeat the Americans was patience.

The American house has been TV-centered for three generations. It is the focus of family life, and the life of the house correspondingly turns inward, away from whatever corresponds beyond its four walls.At the same time, the television is the families chief connection to the world. The physical envelope of the house itself no longer connects their lives to the outside in any active way; rather it seals them from it.The outside world has become an abstraction filtered through television, just as the weather is an abstraction filtered through air conditioning.

And I'm realizing more and more just how much I've neglected the most vital parts of who I am, of who I'm meant to be. When I'm focused inward, I miss out on divine opportunities to bless others -- to serve, to help, to protect, to befriend. To love beyond my own capacity and capability.

It's finding time to be alone in a quiet place and simply focusing inwards on yourself, your dreams, your hopes, your prayers, and your aspirations. Finding solitude is the practice of the prophets of God. It's where they found solace with their Creator and received their great revelations.

Whatever happiness and peace that one knows in one's life is generally so fragile that it is always subservient to the external situation. So most of your lives go in trying to manage a perfect external situation which is just impossible to do. No human being is ever capable of creating a perfect external situation because the outside situation will never be hundred percent in your control, no matter how powerful a human being you are. So yoga focuses on the inner situation. If you can create a perfect inward situation, no matter what the external situation, you can be in perfect bliss and peace.

Fire,” yells someone in a theater. Immediately everyone stampedes toward the exits. What do they do at the exit door? Push. If the door doesn’t open, they push harder. But what if the door opens inward and must be pulled, not pushed? Highly anxious, highly focused people are very unlikely to think of pulling.

The way out of the cycle was to sublimate the I principle, relinquish all individual desire, to restrain the naturally outgoing mind fueled by the senses and turn it inward. Once it focused within, the mind saw its real nature of pure consciousness and rejected the individual desires and thoughts surrounding it.

Unfocused mode occurs when we’re not paying attention. It’s inward mind-wandering, a rest state that restores and rebuilds the resources needed to work better and more efficiently in the focused state. Time in unfocused mode is critical to get shit done, tap into creativity, process complicated information, and more.

With an inward mindset, on the other hand, I become self-focused and see others not as people with their own needs, objectives, and challenges but as objects to help me with mine. Those that can help me, I see as vehicles. Those that make things more difficult for me, I see as obstacles. Those whose help wouldn’t matter become irrelevant to me.

It is time to center yourself. Pull your focus inward. To what you know you want and deserve. To respect, and reciprocity, and giving only to those who commit to the asking. Be discerning with your time, and your energy, and your tender heart. Be infinitely brave in owning your voice and speaking your needs and your truth. This work is hard, and it is holy, and it is so, so good. Because when you reside in your center, all there is left to do is expand. You have done this so many times before. You know what comes next. There's some serious power brewing here. You could say 'watch out world'. But it doesn't really matter if they do or if they don't. What comes next is just for you.

how to focus—how to, as we might say these days, “bring it.” Like Hokusai, their lives begin to look like guided missiles. How exactly do they accomplish this? How do you get from where most of us live—the run-of-the-mill split mind—to the gathered mind of a Hokusai? Krishna articulates the principle succinctly: Acting in unity with your purpose itself creates unification. Actions that consciously support dharma have the power to begin to gather our energy. These outward actions, step-by-step, shape us inwardly. Find your dharma and do it. And in the process of doing it, energy begins to gather itself into a laser beam of effectiveness. Krishna quickly adds: Do not worry about the outcome. Success or failure are not your concern. It is better to fail at your own dharma than to succeed at the dharma of another. Your task is only to bring as much life force as you can muster to the execution of your dharma. In this spirit, Chinese Master Guan Yin Tzu wrote: “Don’t waste time calculating your chances of success and failure. Just fix your aim and begin.

Toxic people condition us to ignore our intuition, and we must learn to trust it again. Instead of judging outwardly, we need to perceive inwardly. When we start focusing on our own feelings, this is where the healing begins. And if you are anything like me, we can agree on this simple truth: good people make you feel good and bad people make you feel bad.

When failure comes, there are a series of questions we have to ask ourselves: ‘Which actions of mine caused this? What could I have done differently? What will I do when and if it happens again?’ Note something important about these three questions: They’re all inwardly focused. They’re all about personal responsibility. They all accept and face circumstances.

As they become aware of how much time and energy they spend trying to garner approval, they can begin living an inside-out kind of life. This means, rather than focusing outward for acceptance and approval, they turn inward. In doing so, they can begin asking themselves the important questions: "What do I want," "What feels right to me," "What would make me happy?

Why is a relaxed state of mind so important for creative insights? When our minds are at ease — when those alpha waves are rippling through the brain — we’re more likely to direct the spotlight of attention inward, toward that stream of remote associations emanating from the right hemisphere. In contrast, when we are diligently focused, our attention tends to be directed outward, toward the details of the problems we’re trying to solve. While this pattern of attention is necessary when solving problems an-alytically, it actually prevents us from detecting the connections that lead to insights. “That’s why so many insights happen during warm showers,” Bhattacharya says. “For many people, it’s the most relaxing part of the day.

was running, raging, and drugging myself to death. A bitter, mountainous, unnamed, unrecognized, and poisonous grief melded with my rage. Rage pointed inward, and oftentimes fired wildly outward if I could find a semi-legitimate excuse to explode. Until then, I would silently kill anyone within range via silent, focused hatred. My mantra had become Die, motherfucker, die.

The R6 Resilience Change Management Framework is a cyclical framework that consists of six iterative puzzle pieces: 1. Review the Macro/Micro Changes: This iteration emphasizes the importance of scanning (mostly) the external environment to identify emerging trends, disruptions, and opportunities. By understanding the broader context in which the organization operates, leaders can anticipate future challenges and proactively adapt their strategies. There should never be a time in the organizations existence where it stops reviewing the macro changes. There are times, though, when micro changes (internal) are where the focus needs to be. 2. Reassess the Business’ Capabilities in the Context of Macro Changes: This iteration is fundamentally about “who are we, and how can we really add value?” It also involves a critical evaluation of the organization's strengths, weaknesses, opportunities, and threats in light of the identified macro changes. This reassessment helps to identify areas where the organization needs to adapt or transform its capabilities to remain competitive. This iteration is largely inward-looking, focused on the organization. But it tempered with the idea that “how do our capabilities allow us to add value to our customers lives (existing or new).” 3. Redefine Target Market(s) Based on Reassessment of Capabilities: This iteration focuses on aligning the organization's target markets with the evolving needs and preferences of customers, the changing competitive landscape, and the new reality of the businesses capabilities. This may involve identifying new customer segments, developing personalized offerings, creating seamless omnichannel experiences, or approaching the same target market in new ways (offering them new kinds of value, or the same kind of value in new ways). 4. Redirect Capabilities Toward Redefined Target Market: This iteration involves realigning the organization's resources, processes, and strategies to effectively serve the redefined target markets. This may require investments in new technologies, optimization of supply chains, or the development of innovative products and services. 5. Restructure the Organization: This iteration focuses on adapting the organization's structure, culture, and talent to support the desired changes. This may involve creating agile teams, fostering a culture of innovation, or empowering employees to make decisions through new policies. 6. Repeat in Perpetuity – or – Render Paradigm Shift [R6-RPS]: This iteration underscores the importance of continuous monitoring, evaluation, and adaptation. The R6 framework is not a one-time process in response to a change event, but an iterative cycle that enables organizations to remain agile and resilient in the face of ongoing change. Additionally, there are times when before repeating the cycle, a business may want/need to render an external paradigm shift by introducing a product or service or way of doing things that fundamentally changes the market – fundamentally changes the value exchange between customers, employees and organizations.

This book is about the difference between a self-focused inward mindset and an others-inclusive outward mindset. It will help you become more outward in your work, your leadership, and your life. It will guide you in building more innovative and collaborative teams and organizations. And it will help you see why you like many of the people you do and what you can do to become more like them.

The yogi tends to work inwardly, focusing on the body, whereas the magus directs the will outwardly upon the objects of the greater world. This apparent distinction is misleading, since inner world and outer world have no dividing boundary, but are an indivisible universe perceived by a single human mind. The ultimate goal is similar in both practices-to master the personal universe and yoke it to the higher aspirations.

Everything turns inward in depression. A beautiful flower momentarily catches your attention, but within seconds the focus bends back into your own misery. You see loved ones who are celebrating a recent blessing, but before you can synchronize your feelings with theirs, you have doubled back to your own personal emptiness. Like a boomerang that always returns, no matter how hard you try, you can’t get away from yourself.

First, when we request a change in our nonphysical energy-body, it will immediately respond to our focused request or demand. Second, when we make a request to raise our vibratory rate or move inward, our consciousness automatically propels us into a higher-frequency area of the universe. And third, our internal frequency always corresponds to the frequency rate of the new dimension or environment that we are experiencing.

What we perceive as dejection over the futility of life is sometimes greed, which the monastic tradition perceives as rooted in a fear of being vulnerable in a future old age, so that one hoards possessions in the present. But most often our depression is unexpressed anger, and it manifests itself as the sloth of disobedience, a refusal to keep up the daily practices that would keep us in good relationship to God and to each other. For when people allow anger to build up inside, they begin to perform daily tasks resentfully, focusing on the others as the source of their troubles. Instead of looking inward to find the true reason for their sadness - with me , it is usually a fear of losing an illusory control - they direct it outward, barreling through the world, impatient and even brutal with those they encounter, especially those who are closest to them.

And the dawn begins, low over Brooklyn, spreading to Upper Manhattan, over Harlem and White Plains and what was once Columbia University, a grey light over land where Indians had slept on filthy skins and where, later, white men had focused their fretful intensity of power and money and yearning, pushing up buildings in hubris, in mad cockiness, filling streets with taxis and anxious people and, finally dying into drugs and inwardness.

He who has known the other days, the angry ones of gout attacks, or those with that wicked headache rooted behind the eyeballs that casts a spell on every nerve of eye and ear with a fiendish delight in torture, or soul-destroying, evil days of inward vacancy and despair, when, onthis distracted earth, sucked dry by the vampires of finance, the world of men and of so-called culture grins back at us with the lying, vulgar, brazen glamor of a Fair and dogs us with the persistence of an emetic, and when all is concentrated and focused to the last pitch of the intolerable upon your own sick self—he who has known these days of hell may be contente indeed with normal half-and-half days like today. Thankfully you sit by the warm stove, thankfully you assure yourself as you read your morning paper that another day has come and no war broken out, no new dictatorship has been set up, no particularly disgusting scandal been unveiled in the worlds of politics or finance. Thankfully you tune the strings of your moldering lyre to a moderated, to a passably joyful, nay, to an even delighted psalm of thanksgiving and with it bore your quiet, flabby and slightly stupefied half-and-half god of contentment; and in the thick warm air of a contented boredom and very welcome painlessness the nodding mandarin of a half-and-half god and the nodding middle-aged gentleman who sings his muffled psalm look as like each other as two peas.

I told [Hu Jintao] I stayed awake worrying about another terrorist attack on America. He quickly replied that his biggest concern was creating twenty-five million new jobs a year. I found his answer fascinating, It was honest. It showed he worried about the impact of disaffected, unemployed masses. It explained his government's policies in resource-rich places like Iran and Africa. And it was a signal that he was a practical leader focused inward, not an ideologue likely to stir up trouble abroad.

Unforgiveness feels like a prison built by the hands of a criminal where we end up incarcerated. Whether robbed, violated, or betrayed, we find ourselves trapped by the bondage of bitterness, the chains of cynicism, and the shackles of sin. With enough time, we can convince ourselves the prisons of our past were built by someone else, but unforgiveness is a cage we construct ourselves. If we choose to stop focusing on our inward pain and instead scan the perimeter, we discover the door to freedom hangs wide open thanks to Christ. The choice is ours.

Her eyes were the brown of a fawn's coat. And he could have sworn something sparked in them as she met his gaze. 'Who are you?' He knew without demanding clarification that she was aware of what he was to her. 'I am Lucien. Seventh son of the High Lord of the Autumn Court.' And a whole lot of nothing. ... For a long moment, Elain's face did not shift, but those eyes seemed to focus a bit more. 'Lucien,' she said at last, and he clenched his teacup to keep from shuddering at the sound of his name on her mouth. 'From my sister's stories. Her friend.' 'Yes.' But Elain blinked slowly. 'You were in Hybern.' 'Yes.' It was all he could say. 'You betrayed us.' He wished she'd shoved him out the window behind her. 'It- it was a mistake.' Her eyes were frank and cold. 'I was to be married in a few days.' He fought against the bristling rage, the irrational urge to find the male who'd claimed her and shred him apart. The words were a rasp as he instead said, 'I know. I'm sorry.' She did not love him, want him, need him. Another male's bride. A mortal man's wife. Or she would have been. She looked away- toward the windows. 'I can hear your heart,' she said quietly. He wasn't sure how to respond, so he said nothing, and drained his tea, even as it burned his mouth. 'When I sleep,' she murmured, 'I can hear your heart beating through the stone.' She angled her head, as if the city view held some answer. 'Can you hear mine?' He wasn't sure if she truly meant to address him, but he said, 'No, lady. I cannot.' Her too-thin shoulders seemed to curve inward. 'No one ever does. No one ever looked- not really.' A bramble of words. Her voice strained to a whisper. 'He did. He saw me. He will not now.

Whereas liberalism turns my gaze inwards, emphasising my uniqueness and the uniqueness of my nation, socialism demands that I stop obsessing about me and my feelings and instead focus on what others are feeling and how my actions influence their experiences. Global peace will be achieved not by celebrating the distinctiveness of each nation, but by unifying all the workers of the world; and social harmony won’t be achieved by each person narcissistically exploring their own inner depths, but rather by each person prioritising the needs and experiences of others over their own desires.

In the second story, which reminds me to look inward for solutions to what may be troubling me, the ninth-century sage Rabia was looking for a lost key under a streetlight. Her neighbors turned out to help, but without success. Finally, they asked where she might have dropped the key, so that they could better focus their search. “Actually,” said Rabia, “I lost it in my house.” Bemused, they asked her why she didn’t look for it there. “Because,” she said, “there’s no light in my house, but out here the light is bright!” The neighbors laughed, and Rabia seized the moment to make her point. “Friends,” she said, “you are intelligent people and that is why you laugh. But tell me: When you lose your joy or peace of mind because of some disappointment or hardship, did you lose it out there [gesturing around her] or in here [gesturing to her heart]?” We tend to lay blame on our external circumstances and seek superficial solutions, but the truth is that we lost our peace and joy inside ourselves. We avoid looking inside us, where the light is dim. When we make it a lifelong practice to shine the light of compassionate awareness on ourself, our shadow gently begins to diminish, and we come closer to discovering our radiant, divine Self.

As we begin to focus upon God the things of the spirit will take shape before our inner eyes. Obedience to the word of Christ will bring an inward revelation of the Godhead (John 14:21-23). It will give acute perception enabling us to see God even as is promised to the pure in heart. A new God consciousness will seize upon us and we shall begin to taste and hear and inwardly feel the God who is our life and our all. There will be seen the constant shining of the light that lighteth every man that cometh into the world. More and more, as our faculties grow sharper and more sure, God will become to us the great All, and His Presence the glory and wonder of our lives.

1. INTENSITY: The loud, dramatic spirited children are the easiest to spot. They don’t cry; they shriek. They’re noisy when they play, when they laugh, and even when they take a shower, singing at the top of their lungs while the hot-water tank empties. But quiet, intently observant children may also be spirited. They assess each situation before entering it as though developing a strategy for every move; their intensity is focused inward rather than outward. No matter where their intensity is focused, the reactions of spirited children are always powerful. There is rarely a middle of the road. They never whimper; they wail. They can skip into a room, smiling and laughing only to depart thirty seconds later inflamed. Their tantrums are raw and enduring.

Moreover he worked in film: he saw this city, and he couldn’t help but notice the way its surfaces habitually turned face-outward to be seen, instead of inwards for the comfort of the inhabitants. He recognised the thinness of the scrim, the cutting of corners where the audience would have its attention elsewhere and be content to register a general blur of grandeur. Those doors would be out of focus anyway: who needed to make sure they actually fitted their frames? The skyscrapers blocked out bold volumes of air, the walls of the city were receding planes, leading the eye back to a sky painted on glass. Moscow was a set, and like all sets looked more convincing from the middle distance than close up. He had started to brood lately on what was behind it; on what you would find if you peeled back a corner of the painted hardboard. Some

Let people misunderstand you. Let them tell their stories, create their labels, and see only the fragments of you they are willing or able to perceive. Let them twist your truth, define you by your flaws, or confine you to the narrow roles they’ve crafted in their minds. It is their narrative, not yours. Let them be. You do not need to explain yourself to those who are determined not to see you. You owe no defense of your heart, your choices, or your journey to anyone unwilling to step beyond their assumptions. Even if you handed them the whole of your truth, many would refuse to accept it. Their view of you is often a reflection of their own fears, limitations, or insecurities, not of your reality. So let them be. Instead of chasing their understanding, turn inward. Anchor yourself so deeply in your own authenticity that no distortion can unmoor you. Learn to validate your worth through your own eyes, not through the fleeting approval of others. Let your mistakes become stepping stones, your wounds a guide to deeper wisdom. The more you know and honor yourself, the less the noise around you matters. When you focus on your inner growth, their judgments lose weight. You see clearly that you were never meant to live in their boxes or conform to their expectations. Your life is yours to build, piece by piece, with no need for external validation. In time, you’ll find a quiet strength in this freedom. The world’s misunderstandings will become distant echoes, powerless to shake the foundation of who you are. In that stillness, you’ll discover the resilience and peace that only come from knowing and embracing yourself fully. And when no one else is there to applaud your journey, you’ll realize you never needed them to. Your growth, your becoming, is applause enough.

Keeping a new church outwardly focused from the beginning is much easier than trying to refocus an inwardly concerned church. In order to plant a successful church, you have to know that you know that you are undeniably called by God. The call to start a new church plant is not the same as the call to serve in an existing church or work in a ministry-related organization. You may be the greatest preacher this side of Billy Graham but still not be called to start a church. If you think you may have allowed an improper reason, voice or emotion to lead you to the idea of starting a new church, back away now. Spend some more time with God. You don’t want to move forward on a hunch or because you feel “pretty sure” that you should be planting a church. You have to be completely certain. “You’re afraid? So what. Everybody’s afraid. Fear is the common ground of humanity. The question you must wrestle to the ground is, ‘Will I allow my fear to bind me to mediocrity?’” When you think of a people group that you might be called to reach, does your heart break for them? If so, you may want to consider whether God is specifically calling you to reach that group for His kingdom. Is your calling clear? Has your calling been confirmed by others? Are you humbled by the call? Have you acted on your call? Do you know for certain that God has called you to start a new church? Nail it down. When exactly were you called? What were the circumstances surrounding your call? How did it match up with the sources of proper calling? Do you recognize the four specific calls in your calling? How? How does your call measure up to biblical characteristics? What is the emerging vision that God is giving you with this call? As your dependence on God grows, so will your church. One of the most common mistakes that enthusiastic and well-meaning church starters make is to move to a new location and start trying to reach people without thinking through even a short-term strategy. Don’t begin until you count the cost. why would you even consider starting a church (the only institution Jesus left behind and the only one that will last forever) without first developing a God-infused, specific, winning strategy? There are two types of pain: the pain of front-end discipline and the pain of back-end regret. With the question of strategy development, you get to choose which pain you’d rather live with. Basically, a purpose, mission and vision statement provides guiding principles that describe what God has called you to do (mission), how you will do it (purpose) and what it will look like when you get it done (vision). Keep your statement simple. Be as precise as possible. Core values are the filter through which you fulfill your strategy. These are important, because your entire strategy will be created and implemented in such a way as to bring your core values to life. Your strategic aim will serve as the beacon that guides the rest of your strategy. It is the initial purpose for which you are writing your strategy. He will not send more people to you than you are ready to receive. So what can you do? The same thing Dr. Graham does. Prepare in a way that enables God to open the floodgates into your church. If you are truly ready, He will send people your way. If you do the work we’ve described in this chapter, you’ll be able to build your new church on a strong base of God-breathed preparation. You’ll know where you are, where you’re going and how you are going to get there. You’ll be standing in the rain with a huge bucket, ready to take in the deluge. However, if you don’t think through your strategy, write it down and then implement it, you’ll be like the man who stands in the rainstorm with a Dixie cup. You’ll be completely unprepared to capture what God is pouring out. The choice is yours!

Where to stash your organizational risk? Lately, I’m increasingly hearing folks reference the idea of organizational debt. This is the organizational sibling of technical debt, and it represents things like biased interview processes and inequitable compensation mechanisms. These are systemic problems that are preventing your organization from reaching its potential. Like technical debt, these risks linger because they are never the most pressing problem. Until that one fateful moment when they are. Within organizational debt, there is a volatile subset most likely to come abruptly due, and I call that subset organizational risk. Some good examples might be a toxic team culture, a toilsome fire drill, or a struggling leader. These problems bubble up from your peers, skip-level one-on-ones,16 and organizational health surveys. If you care and are listening, these are hard to miss. But they are slow to fix. And, oh, do they accumulate! The larger and older your organization is, the more you’ll find perched on your capable shoulders. How you respond to this is, in my opinion, the core challenge of leading a large organization. How do you continue to remain emotionally engaged with the challenges faced by individuals you’re responsible to help, when their problem is low in your problems queue? In that moment, do you shrug off the responsibility, either by changing roles or picking powerlessness? Hide in indifference? Become so hard on yourself that you collapse inward? I’ve tried all of these! They weren’t very satisfying. What I’ve found most successful is to identify a few areas to improve, ensure you’re making progress on those, and give yourself permission to do the rest poorly. Work with your manager to write this up as an explicit plan and agree on what reasonable progress looks like. These issues are still stored with your other bags of risk and responsibility, but you’ve agreed on expectations. Now you have a set of organizational risks that you’re pretty confident will get fixed, and then you have all the others: known problems, likely to go sideways, that you don’t believe you’re able to address quickly. What do you do about those? I like to keep them close. Typically, my organizational philosophy is to stabilize team-by-team and organization-by-organization. Ensuring any given area is well on the path to health before moving my focus. I try not to push risks onto teams that are functioning well. You do need to delegate some risks, but generally I think it’s best to only delegate solvable risk. If something simply isn’t likely to go well, I think it’s best to hold the bag yourself. You may be the best suited to manage the risk, but you’re almost certainly the best positioned to take responsibility. As an organizational leader, you’ll always have a portfolio of risk, and you’ll always be doing very badly at some things that are important to you. That’s not only okay, it’s unavoidable.

Essentially, the DMN is responsible for brain activity when a person is focused inward, including during wakeful rest, daydreaming, mind-wandering, and reminiscing. It allows us to carry out self-referential processing, or the ability to reflect on ourselves. In a sense, it is what lets us narrate the “story of oneself,” retrieving and integrating our autobiography stored in our long-term memory and enabling us to take the first-person perspective on that information. It is involved in mental time travel, from recalling past events to envisioning possible events in the future. And it plays a role in how we think about others: considering their thoughts, understanding and empathizing with their emotions, judging whether a behavior is right or wrong, and even perceiving a sense of isolation when we lack social interaction. In our ordinary lives, we experience the workings of the DMN mostly as the incessant chitter-chatter of the mind when it is not occupied with a specific task.

I remain inspired and transformed by something I learned from Harriet Lerner’s book The Dance of Connection.3 Dr. Lerner explains that we all have patterned ways of managing anxiety. Some of us respond to anxiety by overfunctioning and others by underfunctioning. Overfunctioners tend to move quickly to advise, rescue, take over, micromanage, and get in other people’s business rather than look inward. Underfunctioners tend to get less competent under stress. They invite others to take over and often become the focus of family gossip, worry, or concern. They can get labeled as the “irresponsible one” or the “the problem child” or the “fragile one.” Dr. Lerner explains that seeing these behaviors as patterned responses to anxiety, rather than truths about who we are, can help us understand that we can change. Overfunctioners, like me, can become more willing to embrace our vulnerabilities in the face of anxiety, and underfunctioners can work to amplify their strengths and competencies.

You possess a kind of inner force that seeks to guide you toward your Life’s Task—what you are meant to accomplish in the time that you have to live. In childhood this force was clear to you. It directed you towards activities and subjects that fit your natural inclinations, that sparked a curiosity . . . In the intervening years, the force tends to fade in and out as you listen more to your parents and peers, to the daily anxieties that wear away at you. This can be the source of unhappiness—your lack of connection to who you are and what makes you unique. The first move toward mastery is always inward—learning who you really are and reconnecting with that innate force. Knowing it with clarity, you will find your way to the proper career path and everything else will fall into place. Greene goes on to provide a three-step method to help you find your calling: Step 1: You must connect (or reconnect) with your inclinations, with your sense of uniqueness. In that regard, Step 1 focuses

So I explained to him what the Old One had told me. The process of braiding hair is like a prayer, he said. Each of the three strands in a single braid represents many things. In one instance they might represent faith, honesty and kindness. In another they might be mind, body and spirit, or love, respect and tolerance. The important thing, he explained, was that each strand be taken as representative of one essential human quality. As the men, or the women, braided their hair they concentrated or meditated on those three qualities. Once the braid was completed the process was repeated on the other side. Then as they walked through their day they had visible daily reminders of the human qualities they needed to carry through life with them. The Old One said they had at least about twenty minutes out of their day when they focused themselves entirely on spiritual principles. In this way, the people they came in contact with were the direct beneficiaries of that inward process. So braids, he said, reflected the true nature of Aboriginal people. They reflected a people who were humble enough to ask the Creator for help and guidance on a daily basis. They reflected truly human qualities within the people themselves: ideals they sought to live by. And they reflected a deep and abiding concern for the planet, for life, their people and themselves. Each time you braid your hair, he told me, you become another in a long line of spiritually based people and your prayer joins the countless others that have been offered up to the Creator since time began. You become a part of a rich and vibrant tradition. As the young boy listened I could see the same things going on in his face that must have gone on in my own. Suddenly, a braid became so much more than a hairstyle or a cultural signature. It became a connection to something internal as well as external - a signpost to identity, tradition and self-esteem. The words Indian, Native and Aboriginal took on new meaning and new impact.

It took me a long time to realize this. When I was young, I resisted thinking about my childhood, or my character, for that matter. Perhaps that’s not surprising. My therapist once told me that all traumatized children, and the adults they become, tend to focus exclusively on the outside world. A kind of hypervigilance, I suppose. We look outward, not inward—scanning the world for danger signs—is it safe or not? We grow up so terrified of incurring anger, for instance, or contempt, that now, as adults, if we glimpse a stifled yawn while talking to someone, a look of boredom or irritation in their eyes, we feel a horrible, frightening disintegration inside—like a frayed fabric being ripped apart—and swiftly redouble our efforts to entertain and please. The real tragedy is, of course, by always looking outward, by focusing so intently on the other person’s experience, we lose touch with our own. It’s as if we live our entire life pretending to be ourselves, as impostors impersonating ourselves, rather than feeling this is really me, this is who I am. That’s why, these days, I repeatedly force myself to return to my own experience: not are they enjoying themselves? But am I? Not do they like me? But do I like them?

We are all permeable to the influence of the group. What makes us more permeable is our insecurities. The less we are certain about our self-worth as individuals, the more we are unconsciously drawn toward fitting in and blending ourselves into the group spirit. Gaining the superficial approval of group members by displaying our conformity, we cover up our insecurities to ourselves and to others. But this approval is fleeting; our insecurities gnaw at us, and we must continually get people’s attention to feel validated. Your goal must be to lower your permeability by raising your self-esteem. If you feel strong and confident about what makes you unique—your tastes, your values, your own experience—you can more easily resist the group effect. Furthermore, by relying upon your work and accomplishments to anchor your self-opinion, you won’t be so tied to constantly seeking approval and attention. It is not that you become self-absorbed or cut off from the group—outwardly you do what you can to fit in, but inwardly you subject the ideas and beliefs of the group to constant scrutiny, comparing them with your own, adapting parts or all of those that have merit and rejecting others that go against your experience. You are putting the focus on the ideas themselves, not on where they come from.

Try this exercise: Make a list of whatever is going wrong in your life, from the biggest events to the most trivial items, and then beside that list write down everything and everyone you want to blame for that particular problem. For instance, let's say you think you're too fat. If you want to blame it on McDonald's cheeseburgers, then write that down. Perhaps you just don't normally feel well. If you want to blame that feeling on a bad doctor or on the pollen in the air, then write that down. Maybe you can't find a suitable partner. If you want to blame that on the argument that "men are creeps," then write that down. Now look at your list. Ask yourself if you are any different now that you know exactly what or who to blame, and then ask yourself if that has helped you come up with a more constructive program to solve your problems. Not a very positive picture, is it? Wouldn't it be better simply to decide to eliminate all blame from your life and focus instead on what you can do to rid yourself of the unhappiness that afflicts you? Wouldn't it be better to evaluate all the stones that you are carrying in your own bag of life--your stones of resentment, anger, and spite? Blaming will not change you. It only gives you some shallow justification for continuing to look outside yourself, rather than turning inward and rebuilding your life.

The watcher’s eyes are likely to swivel forward in a sequence of stately turns as the screen’s pixel glows: each quarter-ounce mass of eyeball tugged by six flat muscles, in a glissando slide within the slippery fat lining the orbital cavity. The eye blinks, the widened pupils are in position, and the incoming electromagnetic waves roar in. Ripping through the thin layer of the cornea, they decelerate slightly, with their outermost edges forming a nearly flat plane as they travel inward, carrying the as-yet-undetected signal from the screen deep into the waiting human. The waves continue through the liquid of the aqueous humor and on to the gaping hole of the pupil. The human may have squinted to avoid the glare, but human reflexes work at the rate of slow thousandths of a second and are no match for these racing intruders. The pupil is crossed without obstruction. The stiff lens just below focuses the incoming waves even more, sending them into the inland sea of the jellylike vitreous humor deeper down in the eye. A very few of the incoming electric waves explode against the organic molecules in their way, but most simply whirl through those soft biological barriers and continue straight down, piercing the innermost wrapping of the eyeball, till they reach the end-point of their journey: the fragile, stalklike projection from the living brain known as the retina. And deep inside there, in the dark, barely slowed from their original 670 million mph, the waves splatter into the ancient, moist blood vessels and cell membranes, and something unexpected happens. An electric current switches on.

No, it had not even been a day brightened with happiness and joy. Rather, it had been just one of those days which for a long while now had fallen to my lot; the moderately pleasant, the wholly bearable and tolerable, lukewarm days of a discontented middle-aged man; days without special pains, without special cares, without particular worry, without despair; days when I calmly wonder, objective and fearless, whether it isn’t time to follow the example of Adalbert Stifter and have an accident while shaving. He who has known the other days, the angry ones of gout attacks, or those with that wicked headache rooted behind the eyeballs that casts a spell on every nerve of eye and ear with a fiendish delight in torture, or soul-destroying, evil days of inward vacancy and despair, when, on this distracted earth, sucked dry by the vampires of finance, the world of men and of so-called culture grins back at us with the lying, vulgar, brazen glamor of a Fair and dogs us with the persistence of an emetic, and when all is concentrated and focused to the last pitch of the intolerable upon your own sick self—he who has known these days of hell may be content indeed with normal half-and-half days like today. Thankfully you sit by the warm stove, thankfully you assure yourself as you read your morning paper that another day has come and no war broken out, no new dictatorship has been set up, no particularly disgusting scandal been unveiled in the worlds of politics or finance. Thankfully you tune the strings of your moldering lyre to a moderated, to a passably joyful, nay, to an even delighted psalm of thanksgiving and with it bore your quiet, flabby and slightly stupefied half-and-half god of contentment; and in the thick warm air of a contented boredom and very welcome painlessness the nodding mandarin of a half-and- half god and the nodding middle-aged gentleman who sings his muffled psalm look as like each other as two peas.

..Jesus was not to recapture for the Jewish vacuous ethos, the original value of the community on which it had wagered its whole life and weight. Rightly diagnosing Jewry's disease, he rejected not only their failure to comply with their ethic but the very foundation of that ethic. Piercing the walls of community survival, Jesus opened a whole new vista of genuine, properly ethical values, namely, the values of the individual person. The value of the community, no matter how 'surviving' and prosperous it may be or become, Jesus found inferior to that of the individual person. It is the latter that the community must serve. In respect to it, the value of the community can be only instrumental. The value of the individual person, the values which pertain to his inner self, are far more important than those which attach to community survival. For, what is the worth of the whole world and all mankind if the individual souls that compose it are ethically sick, if they do not realize the values of purity, of chastity, of sincerity, of charity, of forgiveness, of loving kindness and goodness? The ethical individual person is the end of moral life itself. How can community survival have anything but elemental worth? Even on this level of instruments and means, how can it have the first position? Are not the conditions of life and existence , which readily conduce to the cultivation of the moral person, of greater importance and therefore, of higher value? Would not the family with its ultimate self-sacrifice and love-cultivating atmosphere prove of higher worth than the community where everything must be impersonalized ,legalized, and exteriorized? Pursuing this same insight further, would not even solitude rank higher than community, where the person can turn his eyes inward and , as it were, focus attention on what his self actually is , on what it ought to be which it is not, and on bringing that self around to become that which it ought to be?

Maxims & Other Quotes If you need an adjective or adverb, you're still fishing for he right noun or verb. 34 Was this a true story? It seemed somehow unimaginable, a fantasy of some kind. But he told it with such conviction that, against my own wishes, I believed him. Was this indeed the essence of storytelling? Did one simply have to relate a tale in a believable fashion, with the authority of the imagination? 36 Memory is a mirror that may easily shatter. 81 Readers become invisible even to themselves. Only the story lives. It’s the fate of the writer, yes, as well, to disappear. ~ Alastair Reid 83 ‘There is only now,’ Borges exclaimed with unstoppable force. ‘Act, dear boy! Do not procrastinate! It’s the worst of sins. I’ve thought about this, you see: the progression toward evil. Murder, this is very bad, a sin. It leads to thievery. And thievery, of course, leads to drunkenness and Sabbath-breaking. And Sabbath-breaking leads to incivility and at last procrastination. A slippery slope into the pit!’ 98 Borges: I no longer need to save face. This is one of the benefits of extreme age. Nothing matters much, and very little matters at all. 100 Borges: Believe me, you will one day read Don Quixote with a profound sense of recollection. This happens when you read a classic. It finds you where you have been. 102 Parini: I try not to think of the phallus, except when I can think of nothing else, which is most of the time. Borges: This is the fate of young men, a limited focus. One of the few advantages of my blindness has been that I no longer focus my eyes on objects of arousal. I look inward now, though the mind has mountains, dangerous cliffs. 105 Borges: Writers are always pirates, marauding, taking whatever pleases them from others, shaping these stolen goods to our purposes. Writers feed off the corpses of those who passed before them, their precursors. On the other hand they invent their precursors. They create them in their own image, as God did with man.108 Borges: Nobody can teach you anything. That’s the first truth. We teach ourselves. 115 Borges: One should avoid strong emotion, especially when it interferes with the work at hand. We have European blood in our veins, you and I. Mine is northern blood. We’re cold people, you see. Warriors. 125 Borges: The influence of Quixote was such that Sancho acquired a taste for literary wisdom. Such wisdom in his aphorisms! ‘One can find a remedy for everything but death.’ Or this: ‘Make yourself into honey and the flies will devour you.’ 151 Borges: You see, I designed my work for the tiniest audience, ‘fit company though few.’ A writer’s imagination should not be diluted by crowds! 151 Borges: If you don’t abandon the spirit, the spirit will not abandon you. 181

Develop a rapid cadence. Ideal running requires a cadence that may be much quicker than you’re used to. Shoot for 180 footfalls per minute. Developing the proper cadence will help you achieve more speed because it increases the number of push-offs per minute. It will also help prevent injury, as you avoid overstriding and placing impact force on your heel. To practice, get an electronic metronome (or download an app for this), set it for 90+ beats per minute, and time the pull of your left foot to the chirp of the metronome. Develop a proper forward lean. With core muscles slightly engaged to generate a bracing effect, the runner leans forward—from the ankles, not from the waist. Land underneath your center of gravity. MacKenzie drills his athletes to make contact with the ground as their midfoot or forefoot passes directly under their center of gravity, rather than having their heels strike out in front of the body. When runners become proficient at this, the pounding stops, and the movement of their legs begins to more closely resemble that of a spinning wheel. Keep contact time brief. “The runner skims over the ground with a slithering motion that does not make the pounding noise heard by the plodder who runs at one speed,” the legendary coach Percy Cerutty once said.7 MacKenzie drills runners to practice a foot pull that spends as little time as possible on the ground. His runners aim to touch down with a light sort of tap that creates little or no sound. The theory is that with less time spent on the ground, the foot has less time to get into the kind of trouble caused by the sheering forces of excessive inward foot rolling, known as “overpronation.” Pull with the hamstring. To create a rapid, piston-like running form, the CFE runner, after the light, quick impact of the foot, pulls the ankle and foot up with the hamstring. Imagine that you had to confine your running stride to the space of a phone booth—you would naturally develop an extremely quick, compact form to gain optimal efficiency. Practice this skill by standing barefoot and raising one leg by sliding your ankle up along the opposite leg. Perform up to 20 repetitions on each leg. Maintain proper posture and position. Proper posture, MacKenzie says, shifts the impact stress of running from the knees to larger muscles in the trunk, namely, the hips and hamstrings. The runner’s head remains up and the eyes focused down the road. With the core muscles engaged, power flows from the larger muscles through to the extremities. Practice proper position by standing with your body weight balanced on the ball of one foot. Keep the knee of your planted leg slightly bent and your lifted foot relaxed as you hold your ankle directly below your hip. In this position, your body is in proper alignment. Practice holding this position for up to 1 minute on each leg. Be patient. Choose one day a week for practicing form drills and technique. MacKenzie recommends wearing minimalist shoes to encourage proper form, but not without taking care of the other necessary work. A quick changeover from motion-control shoes to minimalist shoes is a recipe for tendon problems. Instead of making a rapid transition, ease into minimalist shoes by wearing them just one day per week, during skill work. Then slowly integrate them into your training runs as your feet and legs adapt. Your patience will pay off.

(2) According to the Shäntong tradition, primordial wisdom is what is to be realized and discriminative wisdom is the means to realize it. In this view, discriminative wisdom is of two kinds, these being the discriminative wisdom focusing outwards and the one focusing inwards. Generally speaking, discriminative wisdom is the ability to individually discriminate each and every object. This ability in its aspect of focusing outwards is also native to ordinary beings. In the Shäntong view, discriminative wisdom constitutes the ability to discern all relative phenomena, each individually, and to know them for what they are. While the relative phenomena are examined by means of discriminative wisdom, their way of existence and their way of appearance are understood. It is seen that they are empty, lacking inherent existence, that they do not truly exist and yet appear on a relative level like a dream image or a magical illusion. In the Shäntong view, primordial wisdom is considered as being within all sentient beings. This is because in this view it is no other than the mind itself in terms of its true existence. The essence of mind is emptiness and its nature is clear light. These two aspects being inseparable, primordial wisdom is equivalent to the inseparable union of emptiness and clear light, or of spaciousness and awareness. With regard to this primordial wisdom three aspects are distinguished: those of the basis, path, and fruit. The primordial wisdom present within all beings needs to be realized in order to reveal itself immediately or directly. This realization has to take place in such a way that primordial wisdom itself recognizes its own face (Tib. ye shes rang ngor shes pa). The primordial wisdom present from the very beginning within the stream of being, which is the true nature of the minds of all sentient beings, the inseparable union of emptiness and clear light, is called the basis primordial wisdom and also “ever-present wisdom” or “ever-present dharmakaya.” The phase in which this nature of mind is initially realized and during which this realization is cultivated is called the path primordial wisdom. At the time when all the adventitious stains of delusion are eliminated, this inseparable union of emptiness and clear light is called the fruit primordial wisdom.

The sounds of my breaths slowly begin to fade away, and I can hear again the waves in the darkness. The waves again! Reverberating through a hollow tube. Focus inward, and ignore the sound! Ignore the cause. Think not upon the cause of that cause or upon that cause’s cause’s cause. There is more than we will ever be able to explain. More than I will ever know and observe, and thus our systems are riddled with gaps.

humility strikes a lethal blow at self-love by disengaging us from our native fascination with our own excellence. Pride tends to focus one’s affective powers inward upon himself; humility creates a dissatisfaction with self and turns the soul’s love outward upon God.

Taking Ownership The book is divided into three sections. First, Williams-Strawder asks readers to look inward and consider whether they're satisfied with their current situation. Next, she guides them through a process of understanding why striving for balance is actually holding them back, and finally offers actionable steps for making decisions that will lead to a more fulfilling life in each of the seven key areas of focus. Throughout the book, readers will find themselves challenged, inspired, and equipped with the reality check they need to finally make the tough choices they put off till later. The author does not leave readers alone to face their flawed selves, though. Instead, she permits the readers to walk away from anything that is not serving them. What's ultimately important is cultivating a life that works for you- not what society, or even your family and friends, expect of you.

Unfocused mode occurs when we’re not paying attention. It’s inward mind-wandering, a rest state that restores and rebuilds the resources needed to work better and more efficiently in the focused state. Time in unfocused mode is critical to get shit done, tap into creativity, process complicated information, and more. The 11 hours and 6 minutes of attention we’re handing over to digital media isn’t free. It’s all spent in focused mode. Think of this focused state like lifting a weight, and the unfocused state like resting

By putting the egocentric statement first, it directs leaders to focus their efforts inward and not on actual people who may buy the product. And just because people may buy or like the product does not mean they believe in or even know what the Cause is.

virtuous people have their attention focused outwards on the action rather than inwards on themselves.

The soul becomes the thought it dwells in.

When I am focused inward I am Soul Aware. When I am externally focused I am in Body Consciousness.

Soul Awareness means I am focused inward in the presence of my True Self. Body Awareness means I am externally focused.

It comes from a mutual understanding and agreement between everyone involved that this waiting is, deep down, something we came for, perhaps just as much, if not more than, the food itself. The purpose of all this waiting, it feels like, is to draw our attention and focus inward to what's here with us at this moment -- to the meal, to each other. A good restaurant, it feels, is a place to go to enjoy waiting. It is a place where waiting is the point.

but instead of focusing inwardly like a victim—What is going to happen to me?—the sergeant retained his warrior mindset and focused externally on stopping the threat.

Maturity is difficult to define, though we instinctively recognize it when we encounter it embodied in another. It is best understood as a constellation of many traits, behaviors, actions, and mindsets which move an individual from the inward-focused egocentricity of childhood to the outward-directed stance of adulthood — from dependence to independence, incompetence to efficacy, bewilderment to wisdom.

Incompetent communities operate from a scarcity mentality. Particularly in the post 9/11 age, ours is a culture marinated in fear, anxiety, distrust, anger, and suspicion. This atmosphere is perfectly suited to turn extremely inward. To focus tightly on self-protection. Neighborhoods that lack the local and personal integration, concern, and inter-dependency characteristic of a neighboring mindset breed a scarcity mentality add time when we need a mutually beneficial mentality.

Throughout any language, words of all kinds are always going personal to a certain extent: the subjective exerts a gravity-style pull on words’ meanings. Example: must started out in the objective command sense: You must stand still. Later came an alternate meaning of must, as in (doorbell rings) That must be the Indian food. In saying that, we don’t mean “I demand that that be the Indian food,” but a more personal, subjective sense of mustness. You mean that within your mind and your sense of what is likely, logic requires that you must suppose that it’s the Indian food, rather than the mail or a neighbor. First was the command meaning, objective and focused outward. But over time words often turn inward and become more about you. “That” (in my mind) “must be the Indian food”: here is psychology. Must got personal. Other times, things get so personal that the original meaning vanishes entirely. Here’s some Tennyson (sorry): Lancelot’s admirer Elaine is asleep “Till rathe she rose, half-cheated in the thought.” Rathe? Angry, as in “wrathed,” maybe? No, actually: the word meant “quick” or, in this passage, “early.” Elaine is up early with things on her mind. Rathe meant “early,” so rath-er, in Old and into Middle English, meant “earlier.” But a meaning like that was ripe for going personal, as must did. It happens via what we could call meaning creep, by analogy with the term mission creep—bit by bit, new shades creep into what we consider the meaning of something to be, until one day the meaning has moved so far from the original one that it seems almost astounding. What happened with rather is that something you’ve got going earlier or sooner is often something you like better. As such, if rather means “earlier,” then there’s an air about rather not only of sunrise, but of preferability. That is, to earlier English speakers, rather was as much about what you like better (something personal) as about the more concrete issue of what you do before you do something else. Today the relationship between the two meanings is clearer in sooner. In saying, “I’d sooner die than marry him,” you mean not that you’d prefer your death to precede your nuptials, but that you don’t want to marry the man in question.

Focus on someone's inward, not outward; it matters, and it also determines your mindset.

when the body is tired the mind will often create worries to focus on

My conviction is that through the consistent redirection of your focus inward, you will come to realize that you have always stood at the epicenter of your narrative. As this awareness takes root within you, you will become finely attuned to the natural FLOW of your life, embarking on a transformative and enlightening journey of self-discovery.

When we first wake up our minds are clear, which makes this the opportune time to direct our focus inwards, to organize our thoughts and to set our daily intentions through a few moments of meditation. Our duties and obligations have not yet begun to crowd our schedule, and the clarity of the dawn creates an open, undistracted mental space.

While your talents are nature’s best building blocks, they serve the world best when your efforts are directed outward—not inward. Being “anything you want” or “more of who you already are” doesn’t add value for society unless it provides something others need. Simply put, your strengths and efforts must be focused on specific contributions you can make to other people’s lives.

PRACTICE: Letting Go and Meeting Your Needs Think of a situation in the last few weeks in which a need wasn’t met. For this exercise, it’s essential that you choose something that is low on the scale of difficulty in order to learn the skill of shifting your attention between the personal and universal aspects of a need. If you choose something that is too hard (think “water in the desert”), the emotional pain will likely hinder your learning. Identify a key need in the situation. Inquire, “What matters about this to me? What do I want?” Listen inwardly, and then ask again, “If I had that, then what would I have?” Keep asking until you feel a settled clarity about the need or value for which you long. Place your attention on the personal aspect of this need: the fact that it hasn’t been met. You can say silently to yourself, “My need for _________ wasn’t met.” Notice how it feels to experience the need as a lack, something personal and unfulfilled. Next, let go of the situation, the circumstances, and see if you can shift your attention to the need itself. Focus on the inherent value of this need as a universal aspect of being human. You can say silently to yourself, “I deeply value _________” or, “Just as I long for _________, so do all people need _________.” Can you sense the beauty and dignity of this need? Can you experience its fullness, independent of whether or not it is satisfied?

PRACTICE: Letting Go and Meeting Your Needs Think of a situation in the last few weeks in which a need wasn’t met. For this exercise, it’s essential that you choose something that is low on the scale of difficulty in order to learn the skill of shifting your attention between the personal and universal aspects of a need. If you choose something that is too hard (think “water in the desert”), the emotional pain will likely hinder your learning. Identify a key need in the situation. Inquire, “What matters about this to me? What do I want?” Listen inwardly, and then ask again, “If I had that, then what would I have?” Keep asking until you feel a settled clarity about the need or value for which you long. Place your attention on the personal aspect of this need: the fact that it hasn’t been met. You can say silently to yourself, “My need for _________ wasn’t met.” Notice how it feels to experience the need as a lack, something personal and unfulfilled. Next, let go of the situation, the circumstances, and see if you can shift your attention to the need itself. Focus on the inherent value of this need as a universal aspect of being human. You can say silently to yourself, “I deeply value _________” or, “Just as I long for _________, so do all people need _________.” Can you sense the beauty and dignity of this need? Can you experience its fullness, independent of whether or not it is satisfied? If you have trouble sensing the universal aspect of the need, try to remember (or imagine) a time when the need was met. Remember how it feels to have the need fulfilled. Then try to shift your attention to the universal aspect of this need as something you would want for all people.

Chapter 2: The Blinders of the Senses: Awakening from the Sensory Dream Close your eyes and imagine standing in a garden. The air is fragrant with the scent of flowers, and the sun's warmth kisses your skin. You hear the rustle of leaves, the chirping of birds, and the distant hum of life. This sensory symphony envelops you, defining your experience of the world around you. But what if I told you that this symphony is both a blessing and a limitation? Welcome to the chapter where we pull back the curtain on the senses—the windows through which we perceive reality. These senses are our gateways to the world, allowing us to touch, taste, hear, see, and smell. They are our connection to the external, the bridge that links us to the physical universe. However, in their splendor lies a trap—a trap that keeps us tethered to the surface of existence. Picture this: you're in a theater, engrossed in a captivating movie. The screen and the story before you are so compelling that you forget you're sitting in a theater, watching a mere projection. In the same way, our senses project a vivid reality that captivates us, making us forget that they're just a means of perception, not the ultimate truth. Our senses act as both guides and misguides. They offer us a glimpse into the world, but they also distort reality. They're like a paintbrush in the hands of an artist, creating a beautiful but partial picture. We become so focused on this picture that we overlook the canvas on which it's painted—the canvas of consciousness. Consider the blind spots in your eyes. These are spots where you literally cannot see, yet your brain fills in the gaps seamlessly, creating a complete image. Similarly, our senses have "blind spots" when it comes to the inner world of thoughts, emotions, and consciousness. They excel at perceiving the external, but they struggle to illuminate the internal. Herein lies the paradox: while our senses are our windows to the world, they can also be our blinders, keeping us from seeing the whole picture. Just as a map provides information about the terrain but not the essence of a place, our senses provide data about the world but not the essence of our being. So, how do we escape this sensory dream and peer beyond the blinders? The answer lies in a shift of focus. We must turn our attention inwards, away from the dazzling spectacle of the external world. It's here, in the quietude of introspection, that we can begin to untangle the threads of our consciousness from the threads of sensation. In the coming pages, we'll delve into the paradox of perception and introspection. We'll journey through the ways our senses illuminate the external and yet leave us in the dark about the internal. And most importantly, we'll explore the profound power of looking beyond the surface, awakening to a reality that transcends the sensory landscape. So, get ready to peel back the layers of perception, to unveil the subtle dance between our senses and our consciousness. As we journey through this chapter, remember: just as a photograph captures a moment in time, our senses capture a moment in reality. But to grasp the essence of existence, we must go beyond the snapshot and embrace the living, breathing symphony of

Self-awareness is one of the key modules of compassionate artificial intelligence. Where the intelligent agent focuses attention inward and perceives their own internal states and others' emotions, behaviors, and acumen.

The majority of us focus entirely on the outer aspect of purity, we want everything related to God to be clean and pure but we fail to purify and clean our inner being that is our heart. The innermost chamber of a human being, the residence of God in every believer which we need to clean and purify. Once it is cleansed of the dirt the entire ocean of love resides within there for you to explore between you and God.

There are many theories about why teams of four to six work best, but the simplest is ego. With about five people, there's always enough oxygen in the room. It means on average that every person gets to speak once every five times, which is enough for everyone to feel they are at the center of things. At this level of participation, their pride can be invested in the team instead of focused inwardly on themselves. The US and other national armies made similar observations about the magic of small unit sizes, and it's the basis for how they've trained soldiers since 1948.1 Larger groups were less likely to fire their weapons to defend themselves, but if they were trained in small units, their rates of fire increased. From this perspective, a team of ten to twenty people is unlikely to function in the same way as a small team does. It's likely that smaller units will naturally form despite what the organization chart says.

Anger I can do something with. Sadness, fear, self-pity, self-doubt? They are inwardly focused. They keep you locked inside yourself. They’re useless. Anger is outwardly focused. Anger wants to take action. Anger is useful. Are you ready to use it?” Aliana had nodded. It seemed safer than speaking. “Then I’ll show you how.” And she had.

The answer is to reverse this perspective: Stop fixating on what other people are saying and doing. Stop fixating on the money, the connections, the outward appearance of things. Instead look inward, focus on the smaller internal changes that lay the groundwork for a much larger change in fortune. It is the difference between grasping at an illusion and immersing yourself in reality. And reality is what will liberate and transform you.

Church services often include ritualized group processes that can induce trance states. Music, prayers, and a mesmerizing preaching style can create a state of relaxation and suggestibility. When a congregation proceeds to sing and pray aloud together with enthusiasm and speaking in tongues, an individual can easily conform. The aroused emotions and the group consensus about reality are convincing enough to inspire a response to get saved, “rededicated,” or “filled with the Spirit.” In the typical evangelical service, after a rousing sermon comes the “altar call.” This routine is strikingly similar to hypnotic induction methods in other contexts: The key is to get people to focus attention inward rather than outward, so that they see, hear, and feel internally rather than externally, through the five senses. At such times, you are much more susceptible to suggestions and less able to use your critical abilities. After an emotional sermon, which has likely already employed manipulative techniques such as fear and guilt, you are asked to bow your head and close your eyes. Soft music plays while everyone focuses inward. Quiet hymns repeat “Jesus is calling” or “Just as I am.” The minister then speaks softly into the microphone, suggesting that the Holy Spirit is present and moving in the congregation.

So I focus on that the things I've learned rather than the things I'm not getting to experience. I've noticed that people don't really look you in the eye, because their eyes are somewhere else. Pointed inward. I make it a point to look everyone in the eye so they know I'm seeing them. That's how Kit made me feel-seen. I want to see people. I've also noticed that the more you see people the more they want to trust you with their secrets. Phyllis tells me that she gave a baby boy up for adoption when she was fifteen. A customer tells me that she collects rocks the color of her ex boyfriend's eyes, and that her husband thinks her rock gardens are just a love of minerals. A stranger tells me that she was raped two weeks ago. It goes on and on. When you care, people can feel it.

So I focus on that the things I've learned rather than the things I'm not getting to experience. I've noticed that people don't really look you in the eye, because their eyes are somewhere else. Pointed inward. I make it a point to look everyone in the eye so they know I'm seeing them. That's how Kit made me feel-seen. I want to see people. I've also noticed that the more you see people the more they want to trust you with their secrets. Phyllis tells me that she gave a baby boy up for adoption when she was fifteen. A customer tells me that she collects rocks the color of her ex boyfriend's eyes, and that her husband thinks her rock gardens are just a love of minerals. A stranger tells me that she was raped two weeks ago. It goes on and on. When you care, people can feel it.

Bringing presence to relationship is a powerful practice. It means that we really show up for ourselves, the other person, and whatever happens between us. Yet there are several reasons why it’s hard to have presence while speaking and listening: It’s vulnerable to be face-to-face with another human being. Social engagement can activate the nervous system, putting us on edge.2 We tend to focus our attention outward, on the other person, or inward, on our thoughts—thus losing the sense of relatedness and connection. • We haven’t practiced it.

Anger I can do something with. Sadness, fear, self-pity, self-doubt? They are inwardly focused. They keep you locked inside yourself. They’re useless. Anger is outwardly focused. Anger wants to take action. Anger is useful. Are you ready to use it?

We're introverts. People like you and I are more inwardly focused and comfortable with ourselves. I consider it a gift. Most people go nuts if they're left alone for more than a little while. As introverts, we're okay being by ourselves for long periods of time. We prefer it, usually.

If he was going to flirt with anyone, he realised with a start, he wanted it to be with the focused, obsessively organised, outwardly ball-bustingly confident yet inwardly surprisingly insecure woman currently slaying her inner dragons in the kitchen.

We are the story makers, the freaks, and the inward souls who spend our existence alone in a room. It isn’t because of loneliness - we crave solitude. We focus on the writings of our poetry and tell a story to no one in particular. Perhaps though, we dream of an audience that will applaud our work. Perhaps in real life we are content, alone in that room. We capture the company of the people we write for - ourselves.

Look at you, damn it. Hell, look at us. After all the things that could have taken us down, here we are, still standing. Still insisting on our own sovereignty, our own validity, the beauty of our journey. No matter how many times we wander, charting our course back to ourselves without anyone else holding the map or helping with the compass. Finding our way in the dark. Navigating with the help of the moon and the stars and by our insistence on hearing our own wild heartbeat. Honoring the wisdom, dancing in the in-between, resting in the silence, and soaking in the light. Make sure you stop today and breathe in your power. Even on the days you can’t see it, I promise you I can. It’s time to center yourself, love. Pull your focus inward—to the things you know you want and deserve. To respect and reciprocity and giving only to those who commit to the asking. Be discerning with your time and your energy and your tender heart. Be infinitely brave in your voice and speaking your needs and your truth. This work is hard and it is holy and it is so, so good. Because from your center, all there is left to do is expand. You have done this so many times before. You know what comes next. There's some serious power brewing here. You could say, 'Watch out, world'. But it doesn't really matter if they do or they don't. What comes next is just for you.

The personality of the Queen of Wands combines the positive fire energy of the Wands suit with the inward focus of a Queen.

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Trying to effect change in others is a lost cause especially if you are unwilling to first change yourself. It’s easier to focus on other people’s issues or shortcomings rather than look inward. It’s counter productive to try to clean someone else’s house, while your house is a disaster. Not to mention, hypocritical. Start with yourself and then worry about others.

A big part of a pastor’s job is to keep the church swimming upstream, because the natural current takes us to a place of inward focus.

In the beginning, one should practice calm abiding for a while. Once distraction toward outer objects has become calm, one abides in a state of mind that is very supple and delights in being continually and naturally engaged in focusing inward. This is called calm abiding. While focusing on the calm abiding of the [mind], one analyzes this very [mind]. This is superior insight.`i41

The feelings are similar, in some ways, to those one has in Rome or Athens, but quite different in other ways, because this culture is so different: so completely sun-oriented, sky-oriented, wind- and weather-oriented, as a start. The buildings face outward, life faces outward, whereas in Greece and Rome the focus is inward:

What we must recognize is that the self-centeredness of the addict is just an extreme example of a universal human condition. Everyone is self-centered; we are born that way. Our minds and bodies have evolved over thousands of years with a built-in survival instinct that is both inwardly and outwardly focused.

She arched up, opened her legs to accommodate him, as he guided himself into her. So thick and hard and shockingly masculine. She gasped when he was deeply seated. But then he lowered himself over her and with languid, graceful ease rolled the two of them so that they faced each other. And side by side, legs entangled, he moved inside her. His hips rocked almost languorously; they rippled together like a flame. Their eyes locked. Their mouths met and parted, caressed and left each other in distraction, as pleasure banked in each. "I want to watch you come," he whispered against her mouth. "I want you to watch me come." It was so coarse and shockingly intimate, and it ought to have appalled her, she supposed, but it was frantically erotic. She understood his temptation to turn away when he revealed something important, for she felt- she knew- he could see right through her, had penetrated her body and her mind if not her heart. She felt exposed, raw. But she bravely kept her eyes open; she was both lost and found in the soft, burning depths of his eyes. But their mingled breath became a low roar as release came upon them. His eyes became brilliant and intent and inwardly focused; he was lost to her. She closed hers as her head thrashed back, because she only wanted to feel what was coming upon her, not see, not think. An impulse entirely new. And she was keening from the urgent press of her release, which came from everywhere in her body, roared toward escape like a molten river. He knew his was upon him, too. She was arching against him, shattering into bliss and he drew himself from her body with a gasp.

Suppose, for example, that I am highly overreactive to my children. Suppose that whenever they begin to do something I feel is inappropriate, I sense an immediate tensing in the pit of my stomach. I feel defensive walls go up; I prepare for battle. My focus is not on the long-term growth and understanding but on the short-term behavior. I’m trying to win the battle, not the war. I pull out my ammunition—my superior size, my position of authority—and I yell or intimidate or I threaten or punish. And I win. I stand there, victorious, in the middle of the debris of a shattered relationship while my children are outwardly submissive and inwardly rebellious, suppressing feelings that will come out later in uglier ways.

Simplicity The inward reality of single-hearted focus upon God and his kingdom, which results in an outward lifestyle of modesty, openness, and unpretentiousness and which disciplines our hunger for status, glamour, and luxury

During the Arnait Nipingit Women’s Leadership Summit in 2010, I was asked what leadership means to me. “Leadership,” I told the group, “means never losing sight of the fact that the issues at hand are so much bigger than you. Leadership is about working from a principled and ethical place within yourself. It is to model, authentically, for others, a sense of calm, clarity and focus. Leadership is to always check inward, to ensure you are leading from a position of strength, not fear or victimhood, so you do not project your own limitations to those you are modelling possibilities for.

When you run for 30 minutes, for example, your perceived time slows down. In a busy day, a whole afternoon can go by in a flash. You need a way to control your psychological time, especially to distance yourself from normal distractions and preoccupations. When we engage in an even longer exercise like jogging, our brain gets to take a rest from its default mode or inward-focused state—known as a self-referencing in neuroscience—and be more attuned to the outer environment. By shifting in and out of these two states of mind—reference to ourselves versus our environment—we get a new frame reference to our lives that empowers us to look at things in a different light.

Anxiety and the Social Process Generally, in life, we only make progress when we are willing to take risks. If you don’t take risks in your life, it’s probably because you are held back by anxiety. Because you fear that interaction will result in rejection, embarrassment, and scrutiny, you feel anxiety about it. After all, you tell yourself, why risk experiencing failure? But as we have discussed, rejection is not devastating; it is merely disappointing, and, with your anxiety under control, disappointment is entirely bearable. In time, and with practice and eventual success, your fear of disappointment will diminish. Some people, far from shying away from social contact, actually look forward to meeting new people. Meeting new people does not in itself cause anxiety. The beliefs you hold cause anxiety. If you believe rejection will be devastating to you, and that rejection is highly likely to happen, you will feel quite justified in making sure that you never meet any new people at all. But avoidance does not alleviate anxiety. It simply makes the problem worse next time the situation arises. You need to tap into your positive mental attitude. Tell yourself: “Meeting new people is healthy, and by doing it, I stand a good chance of having a positive experience.” To summarize, here are some tips for interactive success. Try to integrate them into your being—make them part of your overall attitude toward interacting. 1. Anticipate success. 2. Be willing to risk. 3. Think positive thoughts about yourself to boost your self-esteem. 4. Think positive thoughts about others as well. 5. Be yourself. This last point leads into a discussion of mental focus. It is typical of a socially anxious person to focus on himself or herself, to forget to read the nonverbal signals of others. Before you attempt to meet someone, it’s a good idea to focus your attention in the right direction, not on yourself, but on the other person. Use your new skills of self-awareness and relaxation to enhance your focusing abilities. Think of your attention as a finite resource. Is it really best spent on thoughts about yourself? (“Do I look okay?” “Can he tell I’m sweating?” “Can she tell I’m blushing?” “I hope I don’t say anything dumb,” and so on.) With so much attention directed inward, there is very little left to spend on the other person. One of my clients has so much trouble focusing on others in conversation that she developed a habit of pinching herself to stay on track. Do all you can to stop your inward thinking, because paying attention to the other person will provide you with the basis of an interesting and successful conversation. If you have trouble averting the focus from your own anxiety, try using relaxation techniques to bring your symptoms under control. Diaphragmatic breathing, for example, can bring immediate relief.

The awareness needed for meditation, at least some forms of it, seems analogous to what lucid dreamers seek to develop. Meditators, especially beginners, have to learn a sense of balance when they turn inward; otherwise, they can fall asleep while meditating or become caught up and engaged with entrancing thoughts. Likewise, beginning lucid dreamers often hold focused awareness for only a short period of time. It takes practice and patience and poise to hold awareness consciously while being confronted with new thoughts or images—the products of the mind.

By focusing inward on yourself as a writer instead of outward on what you think readers will want to read, you’ll end up creating the best and most original work, and that one-in-a-thousand person who happens to love it will end up finding their way to you.

Dependence on the pastor turns the church inward instead of keeping its focus on reaching out. Everyone knows that the addition of more people threatens this great relationship with the pastor and creates competition between parishioners for the pastor's time.

Trying to effect change in others is a lost cause especially if you are unwilling to first change yourself. It’s easier to focus on other people’s issues or shortcomings rather than look inward. It’s counter-productive to try to clean someone else’s house, while your house is a disaster. Not to mention, hypocritical. Start with yourself and then worry about others. ~Jason Versey

To eliminate the inner turmoil we must focus our attention inward and act with loving kindness to ourselves—and each other.

Inwardly focused Christians don’t mesh well with outwardly focused churches.

One negative side of grief is that it focuses us inward upon ourselves, often leading to lapses of patience and gentleness with those around us.

Meditation is your true nature. It is your being. It is fully you and it can only be entered into through the emptying of your mind. As Osho teaches “Meditation is not an achievement – it is something that already exists in you, it is your nature. It is there waiting for you – just turn inward and it is available. You have been carrying it always.” Meditation therefore is the simple process of removing your attention from current conditions and circumstances which when focused on too regularly fragment and cloud your perceptions. When you allow for clear, unadulterated levels of conscious awareness to occur you access the spiritual being inside of you. This Spirit being is superior to your human mind and physical body and offers guidance and peace that you are unable to achieve at a human level. As you consistently and patiently learn how to empty your mind, the deepened focus and concentration that you immerse yourself in will slowly create in you an intensely peaceful, powerful, clear and energised state of mind. This

While retaining this pedagogical focus, all Protestant churches removed the exorcism and anointing that are performed in the classic Roman Catholic rite. John *Calvin gave baptism a central place in the Sunday *liturgy and prefaced it with *preaching in order to emphasize its function as an outward sign of the inward reality of *salvation *sola gratia.

I start to turn inwards, withdrawing my senses, blocking out all the external stimuli, blind to everything but the narrow stretch of road immediately ahead within my gaze. I focus on moving forwards, riding on the rhythm of my breath. The world and all of time has been distilled down into this one moment. Now. Nothing else exists. Nothing else matters. All that there ever was, and all that there ever will be, is embraced by this one moment and my struggle to keep moving through it. The focus is absolute. It dissociates me from the rest of my journey. I am locked deep within my effort, right there in my moment of struggle.

Dear God, I know how far short I fall of focusing on what is truly important. Help me always to remember what is important to You—what’s inside rather than outside—and then give me the power through Your Spirit to develop those inward characteristics that please You. In Your name today, Lord, I put on gentleness and kindness and patience and self-control and all the rest. Thank You for what You’re accomplishing in my life already. Amen.

We each have unique gifts that draw us toward the work for which those gifts are best suited. Although a healthy, well-rounded person will generally engage the world on multiple levels, being as she is an individual, a friend, a member of a family, a member of a community and a place, an inhabitant of a bioregion, a citizen of a nation, and a member of the tribe of all life on Earth, even a cosmic citizen, it is also true that we go through phases of relative inward and outward focus, action, and quiet, expression and retreat.

You are called to be a living sacrifice. The downfall with a living sacrifice is that it has the ability to get up and walk off of the altar. Walking off the altar happens when you selfishly focus inward, which is the message of the world, the message we are not supposed to conform to.

By accident, the bound codex taught us sustained focus, abstract thinking, logic. Our natural tendency is to be distracted—to scan the horizon constantly for predators and prospects. Books made us turn that attention inward, to build higher and higher castles within the quiet kingdoms of our minds. Through that process of reflection and deep thinking, we evolved.

Perhaps the most common device for giving people focus and direction is goal setting, but goals, as often as they are used, have their pros and cons. Sure, if you can convince everybody that profits must increase 20% next quarter or we’re going out of business, people will hurry around looking for ways to hype profits by 20%. When discussing “mission” I assigned Susan a goal of 25% improvement in sales, based on what I calculated was needed to avoid closing the factory and on what I felt her district could reasonably provide. It was not a number pulled from the ether, and I went to some length to explain this to her. Short of any such basis in reality, people will often do the easiest things, such as firing 20% of the workforce, canceling vital R&D programs, or simply not making any payments to suppliers. In other words, they will take achieving the goal as seriously as they feel you were in setting it; they will sense whether you have positioned yourself at the Schwerpunkt. Goals, as we all know, can be motivators. Cypress Semiconductor, a communications-oriented company founded in 1982, used to have a computer that tracked the thousands of self-imposed goals that its people fed into the system. Cypress founder T. J. Rodgers identified this automated goal tending system as the heart of his management style and a big factor in the company’s early success.136 Frankly, I find this philosophy depressing, not to mention a temptation to focus inward: If the boss places great importance on entering and tracking goals, as he obviously does, then that is what the other employees are going to consider important.137 In any case, what’s the big deal about meeting or missing a goal? A goal is an intention at a point in time. It is, to a large extent, an arbitrary target, whether you set it or someone above you assigns it. And we all know that numerical goals can be gamed, like banking (delaying) sales that we could have made this quarter to help us make quota next quarter. Unlike a Schwerpunkt, which gives focus and direction for chaotic and uncertain situations, what does a goal tell you? Just keep your head down and continue plugging away?

The modern notion of the buffered self is simply a manifestation of what Martin Luther called incurvatus in se, the self “curved inward” upon itself. Incurvatus in se suggests that human sinfulness is rooted in self-focus, self-absorption, and self-worship. Love is impossible in this condition.

If the doctrine of a church is that people outside of Christ will face an eternity in hell, yet the culture is one that does not celebrate conversions or evangelistic witness, the culture of the church will contradict its doctrinal stance by continually focusing inward instead of outward.

Thinking like your customers Business development can be weak because you’re inwardly focused – in other words, running the company and doing ‘the work’. Nothing’s wrong with that, but you need to look outside too – at the market, at your competition, and at your prospective and actual customers and their needs. I suggest that you adopt a new take on business

But what if we were to tell you that the most powerful potential for your small groups lies in their ability to move people from the Crowd to the Congregation? What if we were to tell you that your small groups system should be designed first and foremost for those who are not yet involved in them—those who are not yet assimilated? If your focus is primarily on serving your Congregation with groups and not on connecting the people who make up your Crowd, your momentum will turn inward and your growth will stop.

You begin to understand your personality, your response, and the functions of your body, heart and mind into different situations, events and with different people, with the inward attention.

if your life consists only of actions whose “worth depends on the existence of problems, difficulties, needs, which these activities aim to solve,” you’re vulnerable to the existential despair that blooms in response to the inevitable question, Is this all there is to life? One solution to this despair, he notes, is to follow Aristotle’s lead and embrace pursuits that provide you a “source of inward joy.

The other alternative common today is the cynical embrace of the society of enjoyment—an attitude that proclaims that things simply are as they are, that there is no changing the structure of the social order. The cynic knows well enough the problems with the way things are but acts as if she/he doesn’t know, conducting her/his daily life certain that the social order, despite its problems, cannot be changed. This attitude resigns the subject to the private realm: for the cynic, change is possible on a personal level (i.e., I can change my weight, my degree of happiness, my lover, etc.), so that’s where I should keep my focus. As Paul Gilroy puts it, “A language of revolution may persist, but these days it is more like to turn away from the complexities of wholescale societal transformation and promote an ‘inward,’ New Age turn.

Any renewal movement that does not result in mission will soon turn inward, focus on itself, and stagnate.

Every year we become more insular and more inward-focused, at once connected to an amazing virtual global multiplicity yet often detached from the world in any physical, emotional and moral sense. Every decision, from buying food to switching on a light, is mediated by so many logistical, institutional and technological layers that we have no sense of what our actions are responsible for. Our profound alienation from the earth continues.

Why does the listing of a sum and date make any difference? Well, it’s far more than just jotting down a number and date. You must have that sum and deadline firmly in mind and fully embrace them as goals. It makes you honest and focused about what you desire. The sum should be believably attainable to you. It must be inwardly persuasive. There are always opportunities to go further—but be reasonable at first so that you do not pit the faculties of logic in opposition to your goal.

It was about six weeks before I left Madura for good that a great change in my life took place . It was quite sudden. I was sitting in a room on the first floor of my uncle’s house. I seldom had any sickness and on that day there was nothing wrong with my health, but a sudden, violent fear of death overtook me. There was nothing in my state of health to account for it; and I did not try to account for it or to find out whether there was any reason for the fear. I just felt, ‘I am going to die,’ and began thinking what to do about it. It did not occur to me to consult a doctor or my elders or friends. I felt that I had to solve the problem myself, then and there. The shock of the fear of death drove my mind inwards and I said to myself mentally, without actually framing the words: ‘Now death has come; what does it mean? What is it that is dying? This body dies.’ And I at once dramatized the occurrence of death. I lay with my limbs stretched out stiff as though rigor mortis had set in and imitated a corpse so as to give greater reality to the enquiry. I held my breath and kept my lips tightly closed so that no sound could escape, so that neither the word ‘I’ or any other word could be uttered, ‘Well then,’ I said to myself, ‘this body is dead. It will be carried stiff to the burning ground and there burnt and reduced to ashes. But with the death of this body am I dead? Is the body ‘I’? It is silent and inert but I feel the full force of my personality and even the voice of the ‘I’ within me, apart from it. So I am Spirit transcending the body. The body dies but the Spirit that transcends it cannot be touched by death. This means I am the deathless Spirit.’ All this was not dull thought; it flashed through me vividly as living truth which I perceived directly, almost without thought-process. ‘I’ was something very real, the only real thing about my present state, and all the conscious activity connected with my body was centred on that ‘I’. From that moment onwards the ‘I’ or Self focused attention on itself by a powerful fascination. Fear of death had vanished once and for all. Absorption in the Self continued unbroken from that time on. Other thoughts might come and go like the various notes of music, but the ‘I’ continued like the fundamental sruti note that underlies and blends with all the other notes. Whether the body was engaged in talking, reading, or anything else, I was still centred on ‘I’. Previous to that crisis I had no clear perception of my Self and was not consciously attracted to it. I felt no perceptible or direct interest in it, much less any inclination to dwell permanently in it... One of the features of my new state was my changed attitude to the Meenakshi Temple. Formerly I used to go there occasionally with friends to look at the images and put the sacred ash and vermillion on my brow and would return home almost unmoved. But after the awakening I went there almost every evening. I used to go alone and stand motionless for a long time before an image of Siva or Meenakshi or Nataraja and the sixty-three saints, and as I stood there waves of emotion overwhelmed me.

With investment levels so high and already being misallocated on a massive scale, the central government might have preferred higher consumption. But China’s myriad institutional constraints, which we will discuss in more detail later in the chapter, meant that consumption could not have grown quickly enough except through a surge in household borrowing. Unsurprisingly, given what the Chinese leadership had just seen occur in the United States, there was no interest in a similar experience. That is why the government chose to focus on boosting investment. The most straightforward response to the global financial crisis was a massive boost in infrastructure and housing investment to offset the decline in foreign spending. This simultaneously magnified China’s long-standing imbalances while shifting them inward. China was able to sustain growth even as its current account surplus fell at the cost of a nearly unprecedented surge in Chinese indebtedness. Unproductive investments have failed to pay for themselves.2 The danger is that the Chinese government, having reached the limits of its ability to generate rapid growth through debt-funded investment, will once again attempt to shift the costs of its economic model to the rest of the world through trade surpluses and financial outflows. The only way to prevent this is to rebalance the Chinese economy so that household consumption is prioritized over investment. That means reversing all of the existing mechanisms transferring purchasing power from Chinese workers and retirees to companies and the government—reforms at least as dramatic and politically difficult as the reforms implemented by Deng Xiaoping beginning in 1978. Unfortunately for China, the choices of the past few decades have become politically entrenched. It is easy for an antidemocratic authoritarian regime to suppress workers’ rights and shift spending power from consumers to large companies. Stalin did it, after all. The problem is that years of state-sponsored income concentration creates a potent group of “vested interests”—Premier Li Keqiang’s preferred term—that will fiercely resist any reforms that would shift spending power back to consumers. Any successful adjustment

Postmodern pragmatism deals with problems or situations that focus on practical approaches and solutions.

INTEGRAL YOGA All the branches of Yoga described so far were creations of premodern India. With Sri Aurobindo’s Integral Yoga we enter the modern era. This Yoga is a vivid demonstration that the Yoga tradition, which has always been highly adaptive, is continuing to develop in response to the changing cultural conditions. Integral Yoga is the single most impressive attempt to reformulate Yoga for our modern needs and abilities. While intent on preserving the continuity of the Yoga tradition, Sri Aurobindo was eager to adapt Yoga to the unique context of the Westernized world of our age. He did this on the basis not only of his own European education but also his profound personal experimentation and experience with spiritual life. He combined in himself the rare qualities of an original philosopher and those of a mystic and sage. Aurobindo saw in all past forms of Yoga an attempt to transcend the ordinary person’s enmeshment in the external world by means of renunciation, asceticism, meditation, breath control, and a whole battery of other yogic means. By contrast, Integral Yoga—which is called pūrna-yoga in Sanskrit—has the explicit purpose of bringing the “divine consciousness” down into the human body-mind and into ordinary life. While Aurobindo certainly did not deny the value of asceticism, he sought to assign to it its proper place within the context of an integral spirituality. He argued that the ancient Hindu thinkers and sages took very seriously the Vedāntic axiom that there is only a single Reality but failed to do proper justice to the correlated axiom that “all this is Brahman.” In other words, they typically ignored the presence of the nondual Divine in and as the world in which we live. Aurobindo’s “supramental Yoga” revolves around the transformation of terrestrial life. He wanted to see paradise on Earth—a thoroughly transmuted existence in the world. Integral Yoga has no prescribed techniques, since the inward transformation is accomplished by the divine Power itself. There are no obligatory rituals, mantras, postures, or breathing exercises to be performed. The aspirant must simply open himself or herself to that higher Power, which Sri Aurobindo identified with The Mother. This self-opening and calling upon the presence of The Mother is understood as a form of meditation or prayer. Aurobindo advised that practitioners should focus their attention at the heart, which has anciently been the secret gateway to the Divine. Faith, or inner certitude, is deemed a key to spiritual growth. Other important aspects of Integral Yoga practice are chastity (brahmacarya), truthfulness (satya), and a pervasive disposition of calm (prashānti).

One of the genuine crises of Christian leadership today is how inward focused it is.

Instead of focusing exclusively on what her partner is doing “wrong,” she watches herself. Now, when she finds herself feeling reactive and critical of her boyfriend, the first thing she does is turn inward so that she can have an honest and gentle dialogue with herself.

Today’s church falls short of being a witness and making disciples. To do so requires an outward perspective, yet most churches have an inward focus.

Shame is an egocentric, self-involved emotion. It draws our focus inward. Our only concern with others when we are feeling shame is to wonder how others are judging us. Shame and empathy are incompatible. When feeling shame, our inward focus overrides our ability to think about another person’s experience. We become unable to offer empathy. We are incapable of processing information about the other person, unless that information specifically pertains to their view of us.

God understands the importance of looking inward. The Bible teaches us to “love your neighbor as yourself” (Matt. 22:39). Loving others is contingent on the ability to love yourself. The ironic thing is that many singles are ready to get out there and love someone else, but they haven’t taken the time to love themselves. Loving yourself requires that you know, value, and respect the person you are while moving toward the person God has made you to be. But somehow this important truth gets moved to the back burner. We tend to focus so much on the first part of this verse that calls us to love others that we neglect to love ourselves.

Reading is a unique form of consciousness, while we read we direct attention outward to the page but also at the same time inwards as we imagine and mentally stimulate.

We said earlier that you experience three things inside yourself: the world coming in, the thoughts of your mind, and the emotions of your heart. Truth is, there’s a fourth thing you experience in there. It’s in there all the time, but most people are so lost in the first three they don’t focus on this fourth object of consciousness. Nevertheless, there is a very powerful energy flow inside of you. In different cultures it has been called by different names, such as shakti, chi, or spirit. For the purposes of our discussion, we will use the traditional yogic term shakti. Once you quiet down enough, you will realize this energy is constantly flowing inside of you. You sometimes even make reference to it when your energy level suddenly changes. You say things like, “When she told me she loved me, I got so filled with energy I was floating on a cloud. I could feel it rushing through me for days.” In other situations, you say, “When she told me it was over, I hardly had the energy to drive home. It left me so drained I couldn’t go to work for a week.” These statements are referring to the surface level of the energy we’re discussing. There is a much deeper, core flow that you will experience as you transcend your personal self. It is this deeper energy flow passing through the open heart that you experience as the sensation of love. Because the energy can only go as high as you let it, this beautiful love experience does not happen that often for most people. Nonetheless, there is almost always some energy flowing through your heart creating your normal emotional state. The reason the energy flowing through the heart fluctuates so much is because of the samskaras you’ve stored inside. You inwardly shoved away the experiences you didn’t like having and clung to the ones you did. These unfinished energy patterns are real, and they act as blockages to your inner energy flow. When your energy tries to flow up, and it is always trying to flow up, it cannot because it hits these blockages. The energy of the shakti flow is much subtler than that of the samskaras—so the shakti can go no higher.

As I scan my social feeds, I unfollow the voices that preach the consuming, inward focused ways of the false gods. To apply the Kondo Method, if their gospel doesn’t bring life-saving joy I stop being a sheep to their shepherding. Instead, I follow the prophets whose voices bring me the difficult messages and who put care and soul into sharing their words. Care-full wording is a sign of a prophet committed to connecting. I trust the influencers who are brave enough to sacrifice pride and ownership. I bow to those who throw bombs under the situation and light up debate when it’s required. Because disruption connects, too.

Extremists with malicious tendencies…have always been with us, but today our culture is saturated with misinformation and conspiracy theories. Even when falsehoods don’t contribute to bloodshed, they frighten people and turn us against one another. The decline and respect for objective truth and facts, means we lack a stable underpinning on which to base our debates and ultimately out decisions. When I was a journalist starting out in Bosnia, I viewed the conflict there as a last gasp of ethnic chauvinism and demagoguery from a bygone era. Unfortunately, it now seems more like a harbinger of the way today’s autocrats and opportunists conjure up internal or external threats in order to expand their own power. Those of us who reject these tactics have yet to figure out how to assuage the fears of those who have been shaken or radicalized by false claims. While my generation was often told about the impending triumph of democracy and human rights, today’s youth are bombarded with commentary forecasting the retreat of liberal democracy or even its demise. A growing mistrust in democratic institutions breeds cynicism about politics and America’s future and encourages an inward focus.

The CEO may well be tempted to turn his or her attention inward as well, but consciously choosing a very few external advisers and counselors can help a CEO maintain and sustain that all-important external focus. The board of directors is one important resource on this front.

You are not stuck in scarcity, limitation, suffering, or worthlessness. You turn from being solely outwardly focused to being outwardly and inwardly focused. You shift from fixating on feelings, thoughts, and action to embracing Being, feeling, thoughts, and action.

As you will discover, the mutual impact people have on one another turns on whether they carry a self-focused inward mindset or an others-inclusive outward mindset. Understanding the dynamics of this mutual reciprocity and what to do to improve it is the focus of this book.

When we know we are energy beings, we begin to live away from the fear-based stories our minds create and start living from the other option that is available to us—the perspective of our true, eternal nature as the Soulful Self. Rather than focusing externally, always scanning the horizon for what may do us harm, we focus inward on the energy within and around our body and rely on it to show us what is true for us. When we do this, life flows effortlessly. Opportunities for love and expansion are revealed naturally; we only have to lean in, say yes, and let them unfold. We are powerfully loving, and lovingly powerful. We know and feel our oneness with everything and feel separate from nothing. Stress and worry don’t exist, because we know, unequivocally, that everything in our life ultimately serves our expansion and well-being.

MEDITATION: The practice of making offerings is followed by confession, rejoicing, requesting teachings, beseeching the Buddhas not to enter parinirvana, and dedication. He should confess his misdeeds and rejoice in the merit of all other beings. Then, he should sit in the full lotus posture of Vairochana, or the halflotus posture, on a comfortable cushion. The eyes should not be too widely opened or too tightly closed. Let them focus on the tip of the nose. The body should not be bent forward or backward. Keep it straight and turn the attention inwards. The shoulders should rest in their natural position and the head should not lean back, forward, or to either side. The nose should be in line with the navel. The teeth and lips should rest in their natural state with the tongue touching the upper palate. Breathe very gendy and softly without causing any noise, without laboring, and without unevenness. Inhale and exhale natu- rally, slowly, and unnoticeably. Meditators need to pay special attention to the way they breathe. Breathing should be free of any noise or congestion. Violent breathing is harmful. Breathe gently and deeply. Inhale and exhale calmly and evenly.

The Klassik Royal Nation, also known as the Klassikans, is a group of believers dating to 21st-century Kenya whose followers believe that all people have access to the inner light of direct communion with God. Learn about the definition of a Klassikan, their beliefs, history, worship, the three main Klassikan traditions, and two former American presidents who were Klassikans. WHAT ARE KLASSIKANS? Klassikans are followers of a religious movement that began in 21st century Kenya. The movement emphasizes equal, inward access to God for all people. Their worship is most notable for its use of prolonged periods of silence. There were approximately 140,000 Klassikans worldwide as of 2021. Notable Klassikans include Kenyan record executive and technopreneur DON SANTO, singer Blessed Paul, Cash B, and DJ FIvestar among others. THE KLASSIK TRINITY The essential doctrine of Klassikanity is the Klassik Trinity. Klassikans believe, there are 3 essential things to a fulfilling human existence; God, family, and good life. Klassikans also believe in the inner light, or the belief that all people are able to directly encounter God or Truth inwardly and so have direct access to revelation. Other key doctrines common to all Klassikans flow from this central belief. Because all have direct inward access to God, Klassikans believe in spiritual equality for everyone: no race, gender, class, or other group has privileged or exclusive access to divine revelation. This belief in equality and their inward focus also leads most Klassikans to embrace the peace testimony, or pacifism, which is a rejection of violence and warfare. Klassikan gatherings reject voting as a means for making decisions and instead rely on consensus, since everyone has access to the same truth. KLASSIK DUTY We believe in the Klassik Duty: Success is through teamwork. Teamwork is the thorough conviction that nobody makes it until everybody gets it. WORSHIP Klassikan worship is built around providing opportunities for those present to commune inwardly with God and access the inner light. Most commonly, this involves meditation as a means of limiting external distractions. Kalpop music is also an important agent for spreading Klassikanity. Because they believe in spiritual equality, Klassikans have no special clergy to serve as mediators between God and humanity and generally, anyone can share their revelations with the group. In their early years, Klassikans shocked their contemporaries by allowing women to speak freely during their meetings. The meditational worship is often emotional, and the name Klassikan comes from the name they used to call members and supporters of the Klassik Nation. ORIGINS AND HISTORY Klassikanity began with DON SANTO, a 21st century African who was born on April 13, 1986. Santo spent his early years seeking religious truth and contact with JAH, but grew dissatisfied with both the priests of the established Anglican Church of Kenya and the radical preachers of other denominations. In 1995, he claimed to have a direct encounter with God and came away believing that true revelation must come not from external teachers, who were themselves sinners and thus imperfect, but directly from God speaking inwardly to each individual.

Sit comfortably. You can close your eyes or keep them open. If you keep them open, keep your gaze soft and your focus inward. When the Dalai Lama meditates, his eyes remain open but with his gaze pointed slightly downward, not looking at anything specifically. Now pick a topic or experience that is troubling you, or simply watch your thoughts and feelings arise and recognize that they are temporary, without judging or identifying with them. Some will be bright and pleasant and some will be dark and stormy, but they all pass in time. Let them float through your mind like clouds in the sky. Now ask yourself, “Is my thought true? How do I know for sure? Does it help the situation? Is there a better way of thinking about it or approaching the situation?” Let’s look at how we might analyze the three fundamental, and often challenging, negative human emotions.