Founder's Mentality Quotes

McAdoo and Graham were discussing that most essential characteristic of great entrepreneurs: mental toughness, the ability to overcome the hurdles and negativity that typically accompany something new. McAdoo and his partners had identified this kind of true grit as the most important attribute in the founders of their successful portfolio companies, like Google and PayPal.

co-founder of a charity for underprivileged youth suffering from mental illness.

Information on dissociative disorders, trauma, and mind control had been deliberately suppressed from the American psychiatric and psychological associations for so-called “reasons of national security.” The founder of the APA, Dr. Ewen Cameron, had been caught using CIA mind control methods at the Allen Memorial Institute in Montreal, Canada. The CIA was forced to compensate the victims, yet it took years2. In the meantime, educational institutions for mental health professionals lacked the facts necessary for treating the vast number of victims/survivors who were filling their offices in search of help and understanding.

Mature development—does not come from severing the early infantile sense of unity with the Mother, but from reestablishing it. The holistic point of ancient women’s religion was that the Mother is not one’s personal maternal parent solely, but the entire community of women, the entire living earth, and beyond this the entire surrounding and ongoing cosmic process. One could not be alienated because one is always within this process, as it is always within the self. Unless, of course, such knowledge is suppressed from the outside, by patriarchal conditioning. Truly, our very sanity is at stake with continuing patriarchy and the denial of the cosmic self—the Goddess—within us all, and within her. The Great Mother was the projection of the self-experience of groups of highly aware and productive women who were the founders of much of human culture. In this sense the Great Mother is not simply a mental archetype, but a historical fact.

Stepan Arkadyevitch had not chosen his political opinions or his views; these political opinions and views had come to him of themselves, just as he did not choose the shapes of his hat and coat, but simply took those that were being worn. And for him, living in a certain society--owing to the need, ordinarily developed at years of discretion, for some degree of mental activity--to have views was just as indispensable as to have a hat. If there was a reason for his preferring liberal to conservative views, which were held also by many of his circle, it arose not from his considering liberalism more rational, but from its being in closer accordance with his manner of life. The liberal party said that in Russia everything is wrong, and certainly Stepan Arkadyevitch had many debts and was decidedly short of money. The liberal party said that marriage is an institution quite out of date, and that it needs reconstruction; and family life certainly afforded Stepan Arkadyevitch little gratification, and forced him into lying and hypocrisy, which was so repulsive to his nature. The liberal party said, or rather allowed it to be understood, that religion is only a curb to keep in check the barbarous classes of the people; and Stepan Arkadyevitch could not get through even a short service without his legs aching from standing up, and could never make out what was the object of all the terrible and high-flown language about another world when life might be so very amusing in this world. And with all this, Stepan Arkadyevitch, who liked a joke, was fond of puzzling a plain man by saying that if he prided himself on his origin, he ought not to stop at Rurik and disown the first founder of his family--the monkey. And so Liberalism had become a habit...Anna Karenina, Tolstoy.

Charles Sherrington, the founder of modern neurophysiology, contended in 1947 that brain processes alone cannot account for the full range of subjective mental phenomena, including conscious free will. "That our being should consist of two fundamental elements offers, I suppose, no greater inherent improbability than that it should rest on one only," he wrote.

It struck Hsing suddenly that Masada didn't even understand the nature of his own genius. To him the patterns of thought and motive that he sensed in the virus were self-explanatory, and those who could not see them were simply not looking hard enough. Yet he would readily admit to his own inability to analyze more human contact, even on the most basic level. That was part and parcel of being iru. What a strange combination of skills and flaws. What an utterly alien profile. Praise the founders of Guera for having taught them all to nurture such specialized talent, rather than seeking to "cure" it. It was little wonder that most innovations in technology now came from the Gueran colonies, and that Earth, who set such a strict standard of psychological "normalcy," now produced little that was truly exciting. Thank God their own ancestors had left that doomed planet before they, too, had lost the genes of wild genius. Thank God they had seen the creative holocaust coming, and escaped it.

Tools of the Mind, by contrast, doesn’t focus much on reading and math abilities. Instead, all of its interventions are intended to help children learn a different kind of skill: controlling their impulses, staying focused on the task at hand, avoiding distractions and mental traps, managing their emotions, organizing their thoughts. The founders of Tools of the Mind believe that these skills, which they group together under the rubric self-regulation, will do more to lead to positive outcomes for their students, in first grade and beyond, than the traditional menu of pre-academic skills.

Stepan Arkadyevitch had not chosen his political opinions or his views; these political opinions and views had come to him of themselves, just as he did not choose the shapes of his hat and coat, but simply took those that were being worn. And for him, living in a certain society—owing to the need, ordinarily developed at years of discretion, for some degree of mental activity—to have views was just as indispensable as to have a hat. If there was a reason for his preferring liberal to conservative views, which were held also by many of his circle, it arose not from his considering liberalism more rational, but from its being in closer accordance with his manner of life. The liberal party said that in Russia everything is wrong, and certainly Stepan Arkadyevitch had many debts and was decidedly short of money. The liberal party said that marriage is an institution quite out of date, and that it needs reconstruction; and family life certainly afforded Stepan Arkadyevitch little gratification, and forced him into lying and hypocrisy, which was so repulsive to his nature. The liberal party said, or rather allowed it to be understood, that religion is only a curb to keep in check the barbarous classes of the people; and Stepan Arkadyevitch could not get through even a short service without his legs aching from standing up, and could never make out what was the object of all the terrible and high-flown language about another world when life might be so very amusing in this world. And with all this, Stepan Arkadyevitch, who liked a joke, was fond of puzzling a plain man by saying that if he prided himself on his origin, he ought not to stop at Rurik and disown the first founder of his family—the monkey. And so Liberalism had become a habit of Stepan Arkadyevitch's, and he liked his newspaper, as he did his cigar after dinner, for the slight fog it diffused in his brain. He read the leading article, in which it was maintained that it was quite senseless in our day to raise an outcry that radicalism was threatening to swallow up all conservative elements, and that the government ought to take measures to crush the revolutionary hydra; that, on the contrary, "in our opinion the danger lies not in that fantastic revolutionary hydra, but in the obstinacy of traditionalism clogging progress," etc., etc. He read another article, too, a financial one, which alluded to Bentham and Mill, and dropped some innuendoes reflecting on the ministry. With his characteristic quickwittedness he caught the drift of each innuendo, divined whence it came, at whom and on what ground it was aimed, and that afforded him, as it always did, a certain satisfaction. But today that satisfaction was embittered by Matrona Philimonovna's advice and the unsatisfactory state of the household. He read, too, that Count Beist was rumored to have left for Wiesbaden, and that one need have no more gray hair, and of the sale of a light carriage, and of a young person seeking a situation; but these items of information did not give him, as usual, a quiet, ironical gratification. Having finished the paper, a second cup of coffee and a roll and butter, he got up, shaking the crumbs of the roll off his waistcoat; and, squaring his broad chest, he smiled joyously: not because there was anything particularly agreeable in his mind—the joyous smile was evoked by a good digestion.

When a new company is formed, its founders must have a startup mentality—a beginner’s mind, open to everything because, well, what do they have to lose? (This is often something they later look back upon wistfully.) But when that company becomes successful, its leaders often cast off that startup mentality because, they tell themselves, they have figured out what to do. They don’t want to be beginners anymore. That may be human nature, but I believe it is a part of our nature that should be resisted. By resisting the beginner’s mind, you make yourself more prone to repeat yourself than to create something new. The attempt to avoid failure, in other words, makes failure more likely.

Why did this exponent of mental healing use glasses to help her to read, thus correcting “old sight” by earthly means instead of dispelling the error “by mind”? There were other questions no less indiscreet and no less painful. Why did she use a stick to help her to walk? Why did she, the declared enemy of all officially qualified practitioners, consult a dentist and have recourse to such extremely material adjuvants as artificial teeth? Why (perhaps the most crucial question of all) did she at times have morphine administered for the relief of intolerable pain? It was impossible for the founder of Christian Science, the discoverer of an infallible method of healing, to endure the ancient quip: “Physician, heal thyself!” Assuredly,

There is a famous passage in Science and Health which has been spoken of as Mary Baker’s “immortal thesis,” and an alleged distortion of which was the theme of one of the numerous lawsuits in which the founder and the apostles of Christian Science have been involved. In set terms it is here declared that there is neither life, nor truth, nor intelligence, nor substance, in matter. Everything is infinite mind and its everlasting revelation, for God is all in all. Mind is immortal truth, whereas matter is mortal error. Mind is the real and the eternal, whereas matter is the unreal and the temporal. Mind is God and man is his image, wherefore man is not material but mental. Can the reader understand this farrago? If not, all the better.

Among the Founders, Thomas Jefferson wrote about race at greatest length. He thought blacks were mentally inferior to whites and biologically distinct: “[They] secrete less by the kidnies [sic], and more by the glands of the skin, which gives them a strong and disagreeable odor.” He hoped slavery would be abolished, but he did not want free blacks to remain in America: “When freed, [the Negro] is to be removed from beyond the reach of mixture.” Jefferson was one of the first and most influential advocates of “colonization,” or returning blacks to Africa. He also believed in the destiny of whites as a racially distinct people. In 1786 he wrote, “Our Confederacy [the United States] must be viewed as the nest from which all America, North and South, is to be peopled.” In 1801 he looked forward to the day “when our rapid multiplication will expand itself . . . over the whole northern, if not the southern continent, with a people speaking the same language, governed in similar forms, and by similar laws; nor can we contemplate with satisfaction either blot or mixture on that surface.

If our mental models are mere approximations of reality, then, the conclusions we draw cannot help but be prone to error. A few words uttered by someone close to us can carry enormous weight, for example, whereas the same words uttered by a stranger won’t resonate at all. At our jobs, we may interpret not being invited to a meeting as a threat to us or to our projects, even when no threat is intended. But because we often don’t see the flaws in our reasoning—or our biases—it’s easy to be deluded while being quite convinced that we are the only sane ones around.

That uncertainty can make us uncomfortable. We humans like to know where we are headed, but creativity demands that we travel paths that lead to who-knows-where. That requires us to step up to the boundary of what we know and what we don’t know. While we all have the potential to be creative, some people hang back, while others forge ahead. What are the tools they use that lead them toward the new? Those with superior talent and the ability to marshal the energies of others have learned from experience that there is a sweet spot between the known and the unknown where originality happens; the key is to be able to linger there without panicking. And that, according to the people who make films at Pixar and Disney Animation, means developing a mental model that sustains you. It might sound silly or woo-woo, this kind of visualization, but I believe it’s crucial. Sometimes—especially at the beginning of a daunting project—our mental models are all we’ve got.

Come Let Us Worship Come, let us bow down in worship, let us kneel before the LORD our Maker. —PSALM 95:6     A recent point of frustration, debate, and tension in many churches has been about defining worship and agreeing what it should look like. Older Christians are confused because of changes made to the style of worship. They wonder whatever happened to the old hymns that were so beloved. They knew the page numbers and all the old verses by heart. Today there are no hymnals, the organs have been silenced, and guitars, drums, and cymbals have taken over. The choir and their robes have been abandoned, and now we have five to seven singers on stage leading songs. We stand for 30 minutes at a time singing song lyrics that we aren’t familiar with from a large screen. What’s happening? If the church doesn’t have these components, the young people leave and go to where it’s happening. Are we going to let the form of worship divide our churches? I hope not! The origins of many of the different expressions of worship can be found in the Psalms, which portray worship as an act of the whole person, not just the mental sphere. The early founders established ways to worship based on what they perceived after reading this great book of the Bible. Over the centuries, Christian worship has taken many different forms, involving various expressions and postures on the part of churchgoers. The Hebrew word for “worship” literally means “to kneel” or “to bow down.” The act of worship is the gesture of humbling oneself before a mighty authority. The Psalms also call upon us to “sing to the LORD, bless His name” (96:2 NASB). Music has always played a large part in the sacred act of worship. Physical gestures and movements are also mentioned in the Psalms. Lifting our hands before God signifies our adoration of Him. Clapping our hands shows our celebration before God. Some worshipers rejoice in His presence with tambourines and dancing (see Psalm 150:4). To worship like the psalmist is to obey Jesus’ command to “love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength” (Mark 12:30). There are many more insights for worship in the book of Psalms: • God’s gifts of instruments and vocal music can be used to help us worship (47:1; 81:1-4). • We can appeal to God for help, and we can thank Him for His deliverance (4:3; 17:1-5). • Difficult times should not prevent us from praising God (22:23- 24; 102:1-2; 140:4-8).

when humans see things that challenge our mental models, we tend not just to resist them but to ignore them.

This, unlike the Dianazene raid, received significant press attention both in the United States and throughout the English-speaking world. In Victoria, Australia, the FDA’s action added fuel to a debate that had been raging for some time over Scientology’s physical and mental health benefits. As early as 1960, the Australian Medical Association and its Mental Health Authority had taken a keen interest in Scientology, and a formal board of inquiry would ultimately produce a scathing, 173-page report thoroughly denouncing Scientology and its founder. “If there should be detected in this report a note of unrelieved denunciation of Scientology, it is because the evidence has shown its theories to be fantastic and impossible, its principles perverted and ill-founded, and its techniques debased and harmful,” the report concluded. “Scientology is a delusional belief system, based on fiction and fallacies and propagated by falsehood and deception . . . Its founder, with the merest smattering of knowledge in various sciences, has built upon the scintilla of his learning a crazy and dangerous edifice.

human mind, these instructions may appear impractical. It may be helpful, to all who fail to recognize the soundness of the six steps, to know that the information they convey, was received from Andrew Carnegie, who began as an ordinary laborer in the steel mills, but managed, despite his humble beginning, to make these principles yield him a fortune of considerably more than one hundred million dollars. It may be of further help to know that the six steps here recommended were carefully scrutinized by the late Thomas A. Edison, who placed his stamp of approval upon them as being, not only the steps essential for the accumulation of money, but necessary for the attainment of any definite goal. The steps call for no “hard labor.” They call for no sacrifice. They do not require one to become ridiculous, or credulous. To apply them calls for no great amount of education. But the successful application of these six steps does call for sufficient imagination to enable one to see, and to understand, that accumulation of money cannot be left to chance, good fortune, and luck. One must realize that all who have accumulated great fortunes, first did a certain amount of dreaming, hoping, wishing, DESIRING, and PLANNING before they acquired money. You may as well know, right here, that you can never have riches in great quantities, UNLESS you can work yourself into a white heat of DESIRE for money, and actually BELIEVE you will possess it. You may as well know also that every great leader, from the dawn of civilization down to the present, was a dreamer. Christianity is the greatest potential power in the world today, because its founder was an intense dreamer who had the vision and the imagination to see realities in their mental and spiritual form before they had been transmuted into physical form. If you do not see great riches in your imagination, you will never see them in your

Psychiatrically speaking, living people are more difficult to examine than the dead: those who are alive naturally want to protect their privacy; the dead cannot do so. Now we come to the controversial tale of John’s sister Rosemary. Did she too have a mental illness? The standard story is that she was born with mental retardation that worsened over time, leading to being institutionalized from her mid-twenties until her death in 2005 at age eighty-six. Her sister Eunice, in a widely read 1962 article, revealed Rose’s mental retardation. Decades later, historians discovered that when she was twenty-three years old Rosemary received a frontal lobotomy from the founders of psychosurgery, neurologist Walter Freeman and neurosurgeon James Watts. This revelation raised the question of whether Rosemary had, like most lobotomy cases, preexisting mental illness. In retrospect, Rosemary probably had mild mental retardation from birth, with delayed developmental stages (walking, talking) uncommon in mental illnesses.

Michael Shermer, founder of the Skeptics Society, points out in his 2011 book The Believing Brain, “Anecdotal thinking comes naturally, science requires training.

Among those who would block the right of rape victims to choice, none is more determined than David C. Reardon,48 founder of the Elliott Institute. There is no eponymous Elliott; the institute’s website explains that the name was selected to sound official and impartial. Starting in the early 1980s, some pro-life advocates opposed abortion even for rape victims on the basis that it could lead to a condition they named ‘postabortion syndrome’,49 characterised by depression, regret and suicidality – a condition formulated as evidence that the Supreme Court had been wrong, in Roe v. Wade, when it averred that abortion was a safe procedure. The ultimate goal of the Elliott Institute is to generate legislation that would allow a woman to seek civil damages against a physician who has ‘damaged her mental health’ by providing her with an elective abortion. On the topic of impregnated survivors of rape and incest, Reardon states in his book Victims and Victors, ‘Many women report that their abortions felt like a degrading form of “medical rape.”50 Abortion involves a painful intrusion into a woman’s sexual organs by a masked stranger.’ He and other anti-abortion partisans often quote the essay ‘Pregnancy and Sexual Assault’ by Sandra K. Mahkorn, who suggests that the emotional and psychological burdens of pregnancy resulting from rape ‘can be lessened with proper support’.51 Another activist, George E. Maloof, writes, ‘Incestuous pregnancy offers a ray of generosity to the world,52 a new life. To snuff it out by abortion is to compound the sexual child abuse with physical child abuse. We may expect a suicide to follow abortion as the quick and easy way to solving personal problems.

Only after that final question do you finally get to the fundamental capabilities

Paul Graham is the founder of Y Combinator, one of the most successful and sought-after startup accelerators in the tech world. Graham has invested in several blockbuster companies, including AirBNB and Dropbox, both of which are valued in the billions at the time of this writing. After investing in hundreds of companies and considering thousands more, Paul Graham has perfected the art of identifying promising startups. His methods may surprise you. In an interview, Graham highlighted two key strategies: Favoring people over product Favoring determination over intelligence What’s most essential for a successful startup? Graham: The founders. We’ve learned in the six years of doing Y Combinator to look at the founders—not the business ideas—because the earlier you invest, the more you’re investing in the people. When Bill Gates was starting Microsoft, the idea that he had then involved a small-time microcomputer called the Altair. That didn’t seem very promising, so you had to see that this 19-year-old kid was going places. What do you look for? Graham: Determination. When we started, we thought we were looking for smart people, but it turned out that intelligence was not as important as we expected. If you imagine someone with 100 percent determination and 100 percent intelligence, you can discard a lot of intelligence before they stop succeeding. But if you start discarding determination, you very quickly get an ineffectual and perpetual grad student.[74] Your intelligence doesn’t matter as much as you think it does. If you’re reading this book, you’re probably more than capable. Your ideas don’t matter much, either. What matters most—by far, is your perseverance. Stop worrying about your mental aptitude. Stop worrying about the viability of the project you’re considering. Stop worrying about all the other big decisions keeping you up at night. Instead, focus on relentlessly grinding away at your passion until something incredible happens. Your potential output is governed by your mindset, not your mind itself.

Consider this: on average, new companies that reach Fortune 500 scale today are doing so more than two times faster than just two decades ago, and the fastest—the world record holders for scaling—are exceeding prior records by a wide margin.

That is why 85 percent of executives perceive that the key barriers to sustained and profitable growth that they face are on the inside.

In a state of mental tumult, conflict and disorientation, he wanders the freezing city night, now gazing at the ice thickening on the dark waters of the Neva, now peering at the great horseman on his plinth with a vague terror, as though the horseman were not the effigy of the city’s founder but the herald of four yet more mythic horsemen who are, indeed, on their way to confound Petersburg forever, though they won’t arrive yet, not quite yet.

He had a reputation for clearing his desk of every file before leaving every day. Without a haystack, he felt, you can’t lose any needles.

Professor Ronald Howard, director of the Decisions and Ethics Center at Stanford and the founder of decision analysis, uses countless entertaining variations of how decision bias gets exposed in the common but bothersome flat-tire situation. My favorite is his version where a guy gets a flat tire in front of a mental hospital. A patient from the hospital watches through the fence as the guy, affected by having an audience, steps on the hub cap holding the four nuts from the tire he removed, and they roll down a sewer. The guy feels angry, flustered, helpless. The patient calls through the fence, “Why don’t you remove one nut from each of the other three tires and put those three on the spare?” The guy says, “That’s a brilliant idea. What are you doing in a place like this?” The patient tells him, “I may be crazy, but I’m not stupid.

The key to IKEA’s initial success was its use of an alternative mental frame of what furniture represents and is used for: not timeless but timely. Yet that frame wasn’t entirely new. It had been in the air. Other sectors were undergoing a transition from the durable to the disposable. Luckily for IKEA’s founder, the furniture sector had not yet, so his repurposed frame gave IKEA an edge.

I know.” She sighs. “I’m . . . I’m an Erudite, you know.” I smile a little. “Yeah, I know.” “No.” Cara shakes her head. “It’s the only thing I am. Erudite. And now they’ve told me that’s the result of some kind of flaw in my genetics . . . and that the factions themselves are just a mental prison to keep us under control. Just like Evelyn Johnson and the factionless said.” She pauses. “So why form the Allegiant? Why bother to come out here?” I didn’t realize how much Cara had already cleaved to the idea of being an Allegiant, loyal to the faction system, loyal to our founders. For me it was just a temporary identity, powerful because it could get me out of the city. For her the attachment must have been much deeper. “It’s still good that we came out here,” I say. “We found out the truth. That’s not valuable to you?” “Of course it is,” Cara says softly. “But it means I need other words for what I am.” Just after my mother died, I grabbed hold of my Divergence like it was a hand outstretched to save me. I needed that word to tell me who I was when everything else was coming apart around me. But now I’m wondering if I need it anymore, if we ever really need these words, “Dauntless,” “Erudite,” “Divergent,” “Allegiant,” or if we can just be friends or lovers or siblings, defined instead by the choices we make and the love and loyalty that binds us.

It is better for all the world,’ wrote famed liberal Supreme Court Justice Oliver Wendell Holmes, Jr, ‘if instead of waiting to execute degenerate offspring for crime, or to let them starve for their imbecility, society can prevent those who are manifestly unfit from continuing their kind’... Planned Parenthood founder Margaret Sanger approved wholeheartedly of this philosophy… her utopia would have no place for the ‘mentally defective,’ which, in her writings, included the poor, the disabled, essentially all African Americans, and most other people of color. She argued that preventing ‘defectives’ from being born was the height of compassion… “Sadly, many people today still hold eugenic ideals without even realizing it. For example, children with disabilities are routinely killed before birth because they are deemed unfit.

The self-destruction of a group always follows the same patterns. You only need to introduce some viruses to the group and poof, it’s all gone. These viruses come in the form of very ignorant narcissists that nobody has the courage to kick off of the group. Quite often, the group even promotes itself as being against the personalities that are in front of their eyes every day, people they praise and even lead them. And well, that’s how you know a group is truly finished. Scientology is a very interesting example of this, because of how clear their books are. For example, they claim to love artists but end up insulting real artists. Scientologists are so obsessed with being perceived as artists, that they downgrade real art in the process. You have many scientologists, for example, that think splashing a random amount of ink into a white board is art. They all want to be artists, and that’s fine, but they are too lazy to see how real art is made, and so, they downgrade the value of art. And in doing this, they actually distort the meaning of art and decrease the value of the real artists. And so, a group that promotes itself as being uplifting and positive, ends up being offensive and destructive. They have all these books on moral codes and moral behavior, and dozens of courses on the same topic, and if you report a scientologist for criminal behavior, they ignore you and deem you an attacker of the group. And there goes the level of sanity of this group down the scale, while they themselves invert the scale and tell you the opposite story. It would be like looking at your mental health through someone suffering with poor mental health. They are as aware of what I am saying as any mentally ill person is aware of his mental illnesses. If anyone confronts them with the facts, they themselves get offended, and then proceed to attack, because that’s what they think their founder told them to do. Except that the founder was talking about attacking insanity and not people. In other words, they should use these facts to look further into their books and their own misinterpretations, and which they don’t. Those people that splash random colors into a white board, will then tell you, the one who has been using techniques, and winning awards, and creating something unique, that you don’t understand art. They remind me of the writers with one book that doesn't sell, trying to tell me how they are better than me, with more than 100 books in best selling charts. How delusional, arrogant and stupid has one to be to not see this? The level of awareness of such individual is comparable to a drunk person going to a Jujitsu dojo, asking the instructor to fight him because he is convinced he can beat anyone with all that alcohol in his head. That, however, is not the cherry on top of the cake. The cherry on top of the cake, is when a religious group listens to a psychopath talking against psychopaths. You can write many academic papers on this topic and never reach a conclusion, because it's really hard to make conclusions on stupidity. So what’s wrong with religion? Why are some religious groups persecuted and attacked? The answer to these questions isn’t as relevant as what we can observe people doing, when denying the most obvious writings, inverting them and distorting the meanings. Christians have already mastered this art.

Thinking that a demonstration of the New Psychology’s practical applications might make it less threatening to traditionalists, Hall delivered a series of lectures on education in Boston (arranged by Charles Eliot). The lectures drew on the work of a man named Francis Parker, who had become famous as the superintendent of schools in Quincy, Massachusetts, and the founder of a theory of pedagogy known as “the Quincy system.” Parker had served as a colonel in the Union Army (he retained the title ever after); after the war, he had spent several years in Europe, returning with a philosophy of education derived from Kantian and Fichtean ideas of mental growth, and emphasizing the importance of experience in acquiring knowledge. Hall expressed the germ of the theory in recapitulationist language: “The pupil should, and in fact naturally does, repeat the course of the development of the race, and education is simply the expediting and shortening of this course.”24 The lectures, attended mostly by teachers, were hugely successful. Hall still couldn’t get a job. He started to think about going to medical school.

When a new company is formed, its founders must have a startup mentality—a beginner’s mind, open to everything because, well, what do they have to lose? (This is often something they later look back upon wistfully.) But when that company becomes successful, its leaders often cast off that startup mentality because, they tell themselves, they have figured out what to do. They don’t want to be beginners anymore. That may be human nature, but I believe it is a part of our nature that should be resisted. By resisting the beginner’s mind, you make yourself more prone to repeat yourself than to create something new. The attempt to avoid failure, in other words, makes failure more likely. Paying attention to the present moment without letting your thoughts and ideas about the past and the future get in the way is essential. Why? Because it makes room for the views of others. It allows us to begin to trust them—and, more important, to hear them. It makes us willing to experiment, and it makes it safe to try something that may fail. It encourages us to work on our awareness, trying to set up our own feedback loop in which paying attention improves our ability to pay attention. It requires us to understand that to advance creatively, we must let go of something. As the composer Philip Glass once said, “The real issue is not how do you find your voice, but … getting rid of the damn thing.

Bunch of Quotes … Legend: #/ = page number 12/ Money as Archetype. The key point is that money must have power over us inwardly in order to have power in the world. We must believe in its value before we will change our conduct based on whether or not we will receive it. In the broadest sense, money becomes a vehicle of relationship. It enables us to make choices and cooperate with one another, it singlas what we will do with our energy. 16/ The Latin word moneta derives from the Indo-European root men-, which means to use one’s mind or think. The goddess Moneta is modeled on the Greek goddess of memory, Mnemosyne. Contained in the power to remember is the ability to warn, so Moneta is also considered to be a goddess who can give warnings. To suggest money can affect us in different ways we might remember that the Greek words menos (which means spirit, courage, purpose) and mania (which means madness) come from the same root as memory and Moneta. Measurement, from the Indo-European root me-, also relates to mental abilities and is a crucial aspect of money. 95/ [Crawford relates the experience of a friend], a mother, whose only son suffered from drug addiction. … At last she overcame her motherly instincts and refused him a place to stay and food and money. [She gave him a resources list for dealing with addiction.] 98/ Even an addition, according to psychologist C.G. Jung, a form of spiritual craving. Jung expressed this viewpoint in correspondence with Bill Wilson (Bill W), the founder of Alcoholics Anonymous. 107/ The inner search is not a denial of our outer needs, but rather in part a way of learning the right attitudes and actions with which to deal with the outer world—including money and ownership. 114/ Maimonodes, Golden Ladder of Charity. [this list is from charitywatch.org] Maimonides, a 12th century Jewish scholar, invented the following ladder of giving. Each rung up represents a higher degree of virtue: 1. The lowest: Giving begrudgingly and making the recipient feel disgraced or embarrassed. 2. Giving cheerfully but giving too little. 3. Giving cheerfully and adequately but only after being asked. 4. Giving before being asked. 5. Giving when you do not know who is the individual benefiting, but the recipient knows your identity. 6. Giving when you know who is the individual benefiting, but the recipient does not know your identity. 7. Giving when neither the donor nor the recipient is aware of the other's identity. 8. The Highest: Giving money, a loan, your time or whatever else it takes to enable an individual to be self-reliant. 129/ Remember as this myth unfolds [Persephone] that we are speaking of inheritance in the larger sense. What we inherit is not merely money and only received at death, but it is everything, both good and bad, that we receive from our parents throughout our lifetime. When we examine such an inheritance, some of what we receive will be truly ours and worthwhile to keep. The rest we must learn to surrender if we are to get on with our own lives. 133/ As so happens, the child must deal with what the parent refuses to confront. 146/ Whether the parent is alive or dead, the child may believe some flaw in the parent has crippled and limited the child’s life. To become attached to this point of view is damaging, because the child fails to take responsibility for his or her own destiny.

When eBay entered the Chinese market in 2002, they did so by buying the leading Chinese online auction site—not Alibaba but an eBay impersonator called EachNet. The marriage created the ultimate power couple: the top global e-commerce site and China’s number one knockoff. eBay proceeded to strip away the Chinese company’s user interface, rebuilding the site in eBay’s global product image. Company leadership brought in international managers for the new China operations, who directed all traffic through eBay’s servers back in the United States. But the new user interface didn’t match Chinese web-surfing habits, the new leadership didn’t understand Chinese domestic markets, and the trans-Pacific routing of traffic slowed page-loading times. At one point an earthquake under the Pacific Ocean severed key cables and knocked the site offline for a few days. Meanwhile, Alibaba founder Jack Ma was busy copying eBay’s core functions and adapting the business model to Chinese realities. He began by creating an auction-style platform, Taobao, to directly compete with eBay’s core business. From there, Ma’s team continually tweaked Taobao’s functions and tacked on features to meet unique Chinese needs. His strongest localization plays were in payment and revenue models. To overcome a deficit of user trust in online purchases, Ma created Alipay, a payment tool that would hold money from purchases in escrow until the buyer confirmed the receipt of goods. Taobao also added instant messaging functions to allow buyers and sellers to communicate on the platform in real time. These business innovations helped Taobao claw away market share from eBay, whose global product mentality and deep centralization of decision-making power in Silicon Valley made it slow to react and add features. But Ma’s greatest weapon was his deployment of a “freemium” revenue model, the practice of keeping basic functions free while charging for premium services. At the time, eBay charged sellers a fee just to list their products, another fee when the products were sold, and a final fee if eBay-owned PayPal was used for payment. Conventional wisdom held that auction sites or e-commerce marketplace sites needed to do this in order to guarantee steady revenue streams.

For instance, if a person practices tapas in order to acquire paranormal abilities (siddhi) that will impress or overpower others, he or she consolidates rather than transcends the ego and thus becomes diverted from the path. If, again, a practitioner confuses the balanced self-challenge of genuine tapas with merely painful penance, springing from sheer ignorance and a subconscious masochism, he or she is bound to reap only pain and suffering that will undermine his or her physical health, possibly contributing to emotional instability or even mental illness. Two and a half thousand years ago, Gautama, the founder of Buddhism, learned the important difference between genuine (i.e., self-transcending) tapas and misconceived penance. For six long years he pushed himself until his bodily frame became emaciated and was close to collapse, but still without yielding the longed-for spiritual freedom. Then his inner wisdom led him to take the middle path (madhya-mārga) beyond damaging extremes. Gautama abandoned his severe, self-destructive tapas and nourished his body properly. His fellow ascetics, who had always looked to him for inspiration, thought he had returned to a worldly life and shunned him. Later, after Gautama’s spiritual awakening, their paths crossed again and his radiance was so impressive that they could not help but bow to him with utmost respect. Genuine tapas makes us shine like the Sun. Then we can be a source of warmth, comfort, and strength for others.

But whatever his duration, Trump has exposed the deep pools of isolationist sentiment that always lurked beneath the surface in the rural regions of the American heartland, now raised to relief by residents who see themselves as victims rather than beneficiaries of the globalized marketplace America is defending. Moreover, the very fact that a person with Trump’s obvious mental, emotional, and moral limitations could be chosen to lead the free world casts a dark shadow of doubt over the credibility and reliability of the United States as the first democratic superpower.

It is a reason why so many who seek holiness or spiritual improvement impose on themselves a strict austerity. And it is why schools and colleges used to emulate the ways of monasteries. The first Christian hermits and monastics who practiced extreme austerity in the desert saw themselves as emulating Jesus during his sojourn in the wilderness. Once monastic life became institutionalized, removing oneself from carnal temptation was a major reason why religiously minded individuals would choose to take vows. The Rule of St. Benedict, set down around the year 530, included commitments to poverty, humility, chastity, and obedience, and this became the paradigm for most Christian monastic orders. The vow of poverty generally involved renouncing all individual property, although the monastic community was allowed to hold property, and of course some monasteries eventually became quite wealthy. But the lifestyle of most monks in the Middle Ages was kept deliberately austere. Here is how Aelred of Rievaulx, writing in the twelfth century, describes it: Our food is scanty, our garments rough, our drink is from the streams and our sleep upon our book. Under our tired limbs there is a hard mat; when sleep is sweetest we must rise at a bell’s bidding. . . . self-will has no scope; there is no moment for idleness or dissipation.4 Strict precautions to eliminate the possibility of sexual encounters, regular searches of dormitories to ensure that no one was hoarding personal property, a rigid and arduous daily routine to occupy to the full one’s physical and mental energy: by means of this sort monasteries and convents did their best to provide a temptation-free environment. More than a trace of the same thinking lay behind the preference for isolated rural locations among those who sought to establish colleges in nineteenth-century America. Sometimes the argument might be conveyed subtly by a brochure picturing the college surrounded by nothing but fields, woods, and hills, an image that also appealed to the deeply rooted idea that the land was a source of virtue.5 But it was also put forward explicitly. The town of North Yarmouth sought to persuade the founders of Bowdoin College of its advantageous location by pointing out that it was “not so much exposed to many Temptations to Dissipation, Extravagance, Vanity and Various Vices as great seaport towns frequently are.”6 And the 1847 catalog of Tusculum College, Tennessee, noted that its rural situation “guards it from all the ensnaring and demoralizing influences of a town.”7 Needless to say, reassurances of this sort were directed more at the fee-paying parents than at the prospective students. One should also add that not everyone took such a positive view of the rural campus. Some complained that life far away from urban civilization fostered vulgarity, depravity, licentiousness, and hy

Let us be honest. Did all the priests of Rome increase the mental wealth of man as much as Bruno? Did all the priests of France do as great a work for the civilization of the world as Voltaire or Diderot? Did all the ministers of Scotland add as much to the sum of human knowledge as David Hume? Have all the clergymen, monks, friars, ministers, priests, bishops, cardinals and popes, from the day of Pentecost to the last election, done as much for human liberty as Thomas Paine? What would the world be if infidels had never been? The infidels have been the brave and thoughtful men; the flower of all the world; the pioneers and heralds of the blessed day of liberty and love; the generous spirits of the unworthy past; the seers and prophets of our race; the great chivalric souls, proud victors on the battlefields of thought, the creditors of all the years to be. Why should it be taken for granted that the men who devoted their lives to the liberation of their fellow-men should have been hissed at in the hour of death by the snakes of conscience, while men who defended slavery—practiced polygamy—-justified the stealing of babes from the breasts of mothers, and lashed the naked back of unpaid labor, are supposed to have passed smilingly from earth to the embraces of the angels? Why should we think that the brave thinkers, the investigators, the honest men, must have left the crumbling shore of time in dread and fear, while the instigators of the massacre of St. Bartholomew; the inventors and users of thumb-screws, of iron boots and racks; the burners and tearers of human flesh; the stealers, the whippers and the enslavers of men; the buyers and beaters of maidens, mothers and babes; the founders of the Inquisition; the makers of chains; the builders of dungeons; the calumniators of the living; the slanderers of the dead, and even the murderers of Jesus Christ, all died in the odor of sanctity, with white, forgiven hands folded upon the breasts of peace, while the destroyers of prejudice, the apostles of humanity, the soldiers of liberty, the breakers of fetters, the creators of light, died surrounded by the fierce fiends of God?

Josemaria, in his life and ministry, showed that it is possible for Catholics to have both a priestly soul and a lay mentality. It is possible for both priests and laypeople. He revered the work of religious orders; and their saints, such as St. Ignatius Loyola and St. Therese of Lisieux, had no small influence on his spirituality. For many years his spiritual director was a Jesuit, and the founder trained the first members of Opus Dei with St. Therese's Story of a Soul. We can hear echoes of St. Ignatius's phrase “contemplatives in action” in St. Josemaria's “contemplatives in the middle of the world.” We can hear echoes of St. Therese's “Little Way” in the founder's own emphasis on “little things.” Still, by divine disposition, his ways were distinctively not their ways.

In 1922, Sigmund Freud, the founder of psychoanalysis, wrote that it is ‘an indisputable fact that sleep creates favorable conditions for telepathy.’ During sleep, we are more relaxed than when awake, and our mental filters are on a little vacation. We are therefore more open, more receptive.

Edward McGoldrick, founder of New York’s Alcoholic Therapy Bureau in the 1940s, used this technique in helping alcoholics cross the bridge from the old self to the new self. Each day, he had his students close their eyes, relax their bodies as much as possible, and create a “mental motion picture” of themselves as they would like to be. In this mental motion picture they would see themselves as sober, responsible persons. They would see themselves actually enjoying life without liquor.

There is no such thing as a new idea. It is impossible. We simply take a lot of old ideas and put them into a sort of mental kaleidoscope. We give them a turn and they make new and curious combinations. We keep on turning and making new combinations indefinitely; but they are the same old pieces of colored glass that have been in use through all the ages.” - Mark Twain

In Korean Zen, the belief that it is good to branch out beyond what we already know is expressed in a phrase that means, literally, “not know mind.” To have a “not know mind” is a goal of creative people. It means you are open to the new, just as children are. Similarly, in Japanese Zen, that idea of not being constrained by what we already know is called “beginner’s mind.” And people practice for years to recapture and keep ahold of it. When a new company is formed, its founders must have a startup mentality—a beginner’s mind, open to everything because, well, what do they have to lose? (This is often something they later look back upon wistfully.) But when that company becomes successful, its leaders often cast off that startup mentality because, they tell themselves, they have figured out what to do. They don’t want to be beginners anymore. That may be human nature, but I believe it is a part of our nature that should be resisted. By resisting the beginner’s mind, you make yourself more prone to repeat yourself than to create something new. The attempt to avoid failure, in other words, makes failure more likely.

Professional help for those suffering with their mental health is now only a key stroke away, thanks to a new online directory. BALLARAT, VIC - Website truecounsellor.com.au is one of the only online catalogues of mental health services in Australia, allowing people to source, and instantly reach out for help - all from their computer. Website truecounsellor.com.au is one of the only online catalogues of mental health services in Australia, allowing people to source, and instantly reach out for help - all from their computer. Launched in 2015, the website allows people to simply search professionals nearby and review their profile, background, specialisations and fees. Once they have selected a professional, they can immediately connect with them via phone, Skype or instant message to book an appointment. Website founder Luciano Devoto was keen to establish the online directory after experiencing his own struggles. “As a person who has suffered from bullying, as well as depression, I know how hard it can be to reach out for help,” he said. “TrueCounsellor aims to make it easier for people to share their concerns safely and privately with experienced mental health professionals” The website boasts a large number of qualified and experienced counsellors, psychotherapists, psychologists, couples’ therapists and other mental health practitioners in various suburbs across Australia. “What makes TrueCounsellor exciting is that we are the only directory offering mental health professionals the opportunity to promote their services for free,” Luciano said. “We believe that by making it easy for these professionals to list their practices, we create real value for the public as they are able to find the right support.” The website also offers extensive advice about conditions like depression and anxiety, along with information about common stressors including debt, relationship issues and career worries. Watersedge Counselling director Colleen Morris, who is part of the online directory, said the website was a vital resource. “Finding a mental healthcare professional that you consider to be safe, trustworthy, empathetic and effective can often be challenging and at times, a confusing process,” she said. “Websites like TrueCounsellor make this task less confusing by allowing consumers to make a more informed choice that suits their need.” To find a mental health expert or for more information, visit truecounsellor.com.au About TrueCounsellor TrueCounsellor is Australia’s online directory of mental health professionals. Our mission is to help people experiencing emotional challenges discover a better and happier version of themselves. TrueCounsellor gives people access to a large number of qualified and experienced counsellors, psychotherapists, psychologists, couples therapists and other mental health practitioners across Australia. Visitors can review profiles and learn about the practitioner’s background, specialisations and fees in order to make the best decision when booking an appointment! In addition to offer a comprehensive list of qualified and experienced mental health professionals, TrueCounsellor has detailed information on mental health issues and types of therapy available. For more information, visit truecounsellor.com.au

Nokia sat on top of one of the biggest growth markets the world had ever seen, and on top of one of the biggest piles of cash in history. But instead of thinking like an insurgent and investing in the future, it gave out 40 percent dividends and used its cash to buy back large quantities of its own stock. Within just a few years, Apple, Samsung, and soon Google had seized the smartphone market, and Nokia, once a model of innovation and insurgent-style thinking, was in steep decline. A board member, when interviewed about what happened, pointed to internal factors, not competitive moves, and concluded simply, “We were too slow to act.”6

Since 1990, we’ve found that the returns to shareholders in public companies where the founder is still involved are three times higher than in other companies

Muslim women are compelled to perceive polygamy as both normal and moral because it has been legitimated by Allah in the Quran and was practised by Mohammad and all the founders of Islam. Every now and then, a Muslim woman appears on a TV talk show to say with pride that she has arranged for her husband to marry another woman and that she is fine with that because it is halal. This mentality is the product of intergenerational indoctrination by violence and economic suppression.