Free Remodeling Quotes

We enter into solitude first of all to meet our Lord and to be with Him and Him alone. Only in the context of grace can we face our sin; only in the place of healing do we dare to show our wounds; only with a single-minded attention to Christ can we give up our clinging fears and face our own true nature. Solitude is a place where Christ remodels us in his own image and frees us from the victimizing compulsions of the world.

So strong was the preconception of absolute space and time in the scientific mentality of those days, that Lorentz did not realize the grand transcendence of what he had discovered, and contented himself with remodeling the edifice of Physics -- instead of rebuilding it with a new foundation.

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For centuries, Eastern religions have been telling us that it’s our egos that trap us in suffering. In the 5th century, Indian adept Vasubandu wrote, “So long as you grasp at the self, you stay bound to the world of suffering.” These spiritual traditions emphasize meditation, contemplation, altruistic service, and compassion as ways to escape the ego. Our emotions and thoughts become less “sticky” and “I, me, mine” “lose their self-hypnotic power.” That’s how we stop selfing. Once we drop our identification with the ego-self enshrined in the prefrontal cortex and enter Bliss Brain, we make the subject-object shift. We can ask ourselves, “If I’m not my thoughts, and I’m the one thinking those thoughts, then who might I be?” This perspective takes us out of selfing and into the present moment. In the meditative present, we can connect with the great nonlocal field of consciousness. Different traditions have different names for it: the Tao, the Anima Mundi, the Universal Mind, God, the All That Is. We then see our local self as the object. With this view from the mountaintop, we’re able to perceive new possibilities of what we might become, this time from the perspective of oneness with the universe. Free of the drag of the ego, uncoupled from the chatter of the demon, the conditioned personalities we inherited from our history and past experiences no longer confine our sense of self.

the bourgeoisie wanted to insert something more than just the negative law of “this is not yours” between the worker and the production apparatus he had in his hands. A supplementary code was needed that complements this law and gets it to work: the worker himself had to be moralized. When he is told: “You are only your labor-power and I have paid the market price for it,”‡ and when so much wealth is put in his hands, it is necessary to inject into the relationship between the worker and what he is working on a whole series of obligations and constraints that overlay the law of wages, which is apparently the simple law of the market.§ The wage contract must be accompanied by a coercion that is like its validity clause: the working class must be “regenerated,” “moralized.” Thus the transfer of the penitentiary takes place with one social class applying it to another: it is in this class relationship between the bourgeoisie and the proletariat that the condensed and remodeled penitentiary system begins to function; it will be a political instrument of the control and maintenance of relations of production. Fourth, something more is needed for this supplementary code to function effectively and for the delinquent actually to appear as a social enemy: the actual separation of delinquents from non-delinquents within those lower strata practicing illegalism. The great continuous mass of economico-political illegalism, going from common law crime to political revolt, must be broken up and the purely delinquent must be placed on one side, and those free of delinquency, who may be called non-delinquent, on the other. Thus, the bourgeoisie has no great wish to suppress delinquency.18 The main objective of the penal system is breaking this continuum of lower-class illegalism and the organization of a world of delinquency. There are two instruments for this. On the one hand, an ideological instrument: the theory of the delinquent as social enemy. This is no longer someone who struggles against the law, who wishes to evade power, but someone who is at war with every member of society. And the suddenly monstrous face the criminal assumes at the end of the eighteenth century, in literature and in penal theorists, corresponds to this need to break lower-class illegalism

In the taxicab on the first day of my parole I felt like a little kid seeing the world for the first time—houses surrounded by grass so green it hurt my eyes. The flowers seemed to be painted because I didn’t remember roses that shade of lavender or sunflowers so blindingly bright. Everything seemed not just remodeled but brand-new. When I rolled down the window to smell the fresh air, the wind caught my hair—whipping it backward and sideways. That’s when I knew I was free. Wind. Wind fingering, stroking, kissing my hair.

We’ve got our first ad from the July 29, 1950, Benton County Democrat on display today down at our Wal-Mart Visitors Center. It’s for the Grand Remodeling Sale of Walton’s Five and Dime, promising a whole bunch of good stuff: free balloons for the kids, a dozen clothespins for nine cents, iced tea glasses for ten cents apiece. The folks turned out, and they kept coming. Although we called it Walton’s Five and Dime, it was a Ben Franklin franchise,

Solitude is the place of our salvation. . . . It is the place where Christ remodels us in his own image and frees us from the victimizing compulsions of the world.” Given that, he suggests that we ought to take responsibility for our own solitude and “fashion our own desert where we can withdraw every day, shake off our compulsions, and dwell in the gentle healing presence of our Lord.

Through the way it values - or does not - the finite resources of our planet, double entry [accounting] now has the potential to make or break life on the earth. We can continue to ignore the free gifts of nature in the accounts of our nations and corporations, and thereby continue to ruin the planet. Or we can begin to account for nature and make it thrive again. If numbers and money are the only language spoken in the global capitalist economy, then this is the language we must use. Accountants, remodelled as eco-accountants, can plan a central role in this conversation - and it is for this reason that Jonathan Watts wrote in 2010 that they may be the one last hope for life on earth. As he also pointed out, done badly, eco-accounting will mean the natural world is further 'commodified, priced, sliced and sold to the highest bidder'. But done well, it could reframe our values and transform the capitalist world in ways we are yet to imagine.

The relationship between the famous and the public who sustain them is governed by a striking paradox. Infinitely remote, the great stars of politics, film and entertainment move across an electric terrain of limousines, bodyguards and private helicopters. At the same time, the zoom lens and the interview camera bring them so near to us that we know their faces and their smallest gestures more intimately than those of our friends. Somewhere in this paradoxical space our imaginations are free to range, and we find ourselves experimenting like impresarios with all the possibilities that these magnified figures seem to offer us. How did Garbo brush her teeth, shave her armpits, probe a worry-line? The most intimate details of their lives seem to lie beyond an already open bathroom door that our imaginations can easily push aside. Caught in the glare of our relentless fascination, they can do nothing to stop us exploring every blocked pore and hesitant glance, imagining ourselves their lovers and confidantes. In our minds we can assign them any roles we choose, submit them to any passion or humiliation. And as they age, we can remodel their features to sustain our deathless dream of them. In a TV interview a few years ago, the wife of a famous Beverly Hills plastic surgeon revealed that throughout their marriage her husband had continually re-styled her face and body, pointing a breast here, tucking in a nostril there. She seemed supremely confident of her attractions. But as she said: ‘He will never leave me, because he can always change me.’ Something of the same anatomizing fascination can be seen in the present pieces, which also show, I hope, the reductive drive of the scientific text as it moves on its collision course with the most obsessive pornography. What seems so strange is that these neutral accounts of operating procedures taken from a textbook of plastic surgery can be radically transformed by the simple substitution of the anonymous ‘patient’ with the name of a public figure, as if the literature and conduct of science constitute a vast dormant pornography waiting to be woken by the magic of fame.

After years of commuting, my entrepreneurial father had the foresight to remodel our overbuilt three-story house and convert part of the basement into his dental practice. To work from one’s home was a new concept. Giving up his NY office made financial sense. He saved money on gasoline and gained more free time without his former need to commute.

The greater the degree of empathy experienced, the greater the activation of the empathy circuit. The ventromedial PFC and the dorsolateral PFC are two relatively small and specialized parts of the PFC. In meditators, the “selfing” parts of the PFC go offline during practice. Brain scans of meditating monks show that the parts of the PFC that construct our personalities go dark, with energy usage dropping by as much as 40%—the “transient hypofrontality” noted by neuroscientists in Chapter 2. Newberg finds that many different types of practitioners “get out of their heads,” from Brazilian shamans to Pentecostals who are “speaking in tongues.” While we’re in meditation, we lose our identification with our stories about ourselves and the world. For a while, we stop selfing. We forget I-me-mine. The bonds that keep our consciousness stuck in ego, in looking good, in remembering who we like and dislike, in playing our roles—and all the suffering that accompanies these things—are loosened. That frees us up to enter nonlocal mind, and bond with a consciousness greater than our local selves. Newberg describes it this way: “The person literally feels as if her own self is dissolving. There is no ‘I’—just the totality of a singular awareness or experience.” The paradox of enlightenment is that we have to lose our personalities to find bliss. While the thinking abilities of the PFC are our biggest asset in everyday life, they’re our biggest obstacle to experiencing oneness. It’s the ego that separates us from the universe, and when it goes offline, we join the mystery.

Saying Yes to Life in Spite of Everything: Viktor Frankl The story of Viktor Frankl (1905–1997), an Austrian psychiatrist and neurologist imprisoned in concentration camps during the Nazi Holocaust of WWII, inspired the world after the war. By 1997, when Frankl died of heart failure, his book Man’s Search for Meaning, which related his experiences in the death camps and the conclusions he drew from them, had sold more than 10 million copies in 24 languages. The book’s original title (translated from the German) reveals Frankl’s amazing outlook on life: Saying Yes to Life in Spite of Everything: A Psychologist Experiences the Concentration Camp. In 1942, Frankl and his wife and parents were sent to the Nazi Theresienstadt ghetto in Czechoslovakia, which was one of the show camps used to deceive Red Cross inspectors as to the true purpose and conditions of the concentration camps. In October 1944, Frankl and his wife were moved to Auschwitz, where an estimated 1.1 million people would meet their deaths. Later that month, he was transported to one of the Kaufering labor camps (subcamps of Dachau), and then, after contracting typhoid, to the Türkheim camp where he remained until American troops liberated the camp on April 27, 1945. Frankl and his sister, Stella, were the only ones in his immediate family to survive the Holocaust. In Man’s Search for Meaning, Frankl observed that a sense of meaning is what makes the difference in being able to survive painful and even horrific experiences. He wrote, “We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken from a man but one thing: the last of human freedoms—to choose one’s own attitude in any given set of circumstances—to choose one’s own way.” Frankl maintained that while we cannot avoid suffering in life, we can choose the way we deal with it. We can find meaning in our suffering and proceed with our lives with our purpose renewed. As he states it, “When we are no longer able to change a situation, we are challenged to change ourselves.” In this beautiful elaboration, Frankl wrote, “Between a stimulus and a response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom. The last of human freedoms is to choose one’s attitude in any given set of circumstances.” 7.2. In recent years, record numbers have visited Auschwitz. The ironic sign above the front gate means “Work sets you free.

Saying Yes to Life in Spite of Everything: Viktor Frankl The story of Viktor Frankl (1905–1997), an Austrian psychiatrist and neurologist imprisoned in concentration camps during the Nazi Holocaust of WWII, inspired the world after the war. By 1997, when Frankl died of heart failure, his book Man’s Search for Meaning, which related his experiences in the death camps and the conclusions he drew from them, had sold more than 10 million copies in 24 languages. The book’s original title (translated from the German) reveals Frankl’s amazing outlook on life: Saying Yes to Life in Spite of Everything: A Psychologist Experiences the Concentration Camp. In 1942, Frankl and his wife and parents were sent to the Nazi Theresienstadt ghetto in Czechoslovakia, which was one of the show camps used to deceive Red Cross inspectors as to the true purpose and conditions of the concentration camps. In October 1944, Frankl and his wife were moved to Auschwitz, where an estimated 1.1 million people would meet their deaths. Later that month, he was transported to one of the Kaufering labor camps (subcamps of Dachau), and then, after contracting typhoid, to the Türkheim camp where he remained until American troops liberated the camp on April 27, 1945. Frankl and his sister, Stella, were the only ones in his immediate family to survive the Holocaust. In Man’s Search for Meaning, Frankl observed that a sense of meaning is what makes the difference in being able to survive painful and even horrific experiences. He wrote, “We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken from a man but one thing: the last of human freedoms—to choose one’s own attitude in any given set of circumstances—to choose one’s own way.” Frankl maintained that while we cannot avoid suffering in life, we can choose the way we deal with it. We can find meaning in our suffering and proceed with our lives with our purpose renewed. As he states it, “When we are no longer able to change a situation, we are challenged to change ourselves.” In this beautiful elaboration, Frankl wrote, “Between a stimulus and a response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom. The last of human freedoms is to choose one’s attitude in any given set of circumstances.” 7.2. In recent years, record numbers have visited Auschwitz. The ironic sign above the front gate means “Work sets you free.” TRAUMA IS EVERYWHERE It’s not just veterans, crime victims, abused children, and accident survivors who come face-to-face with trauma. About 75% of Americans will experience a traumatic event at some point in their lives. Women are more likely to be victims of domestic violence than they are to get breast cancer.

My experience in meditation is not unique; it’s common to meditators throughout history. A 14th-century Tibetan mystic, writing about his experience deep in meditation, described it as: . . . a state of bare, transparent awareness; Effortless and brilliantly vivid, a state of relaxed, rootless wisdom; Fixation free and crystal clear, a state without the slightest reference point; Spacious empty clarity, a state wide-open and unconfined; the senses unfettered . . . The mystical experience isn’t the property of Buddhists or Catholics or Taoists or Hindus. It’s the common root of all religions. The great spiritual teachers entered these experiential states, and when they “came back from the mountaintop,” described them to their followers in the idiom of their cultures.

In this altered state, the parts of the brain associated with happiness, compassion, and equanimity light up. Kotler and Wheal describe four experiential characteristics of these ecstatic states. They are: Selflessness Timelessness Effortlessness Richness 2.9. The Enlightenment Circuit associated with Bliss Brain. Brain regions include those involved with attention (insula and anterior cingulate cortex), regulating stress and the DMN (ventromedial prefrontal cortex and limbic system), empathy (temporoparietal junction, anterior cingulate cortex, and insula), and regulating self-awareness (precuneus and medial prefrontal cortex). They summarize these four qualities with the acronym STER. The benefit of this characterization of altered states is that it’s not linked to a philosophy, religion, guru, or cult. It focuses on the experiences common to transcendent states, rather than the paths by which people reach them. Selflessness represents a letting go of the sense of I-me-mine and all the elements that keep us stuck in our suffering default local personalities. Timelessness means coming into the present moment. That’s the place where we’re free of the regrets of the past as well as worries about the future. We’re in the timeless now, the only place we can experience the state of flow. In Huxley’s words, “the eye recovers some of the perceptual innocence of childhood,” while “Interest in space is diminished and interest in time falls almost to zero.” In this place, we relax into a sense of effortlessness. We feel connected to the universe and all living beings, our lives infused with a sense of richness. In this state we make connections between ideas, and the coordination between all the parts of our brains is enhanced. These rich experiences feel deeply significant. Kotler and Wheal document the human drive for ecstasy as far back in time as the ancient Greeks, saying that Plato describes it as “an altered state where our normal waking consciousness vanishes completely, replaced by an intense euphoria and a powerful connection to a greater intelligence.” Our English word “ecstasy” comes from the Greek words ex and stasis. It means getting outside (ex) the static place where your consciousness usually stands (stasis). That’s Bliss Brain. When you quiet the demon, you open up space in consciousness for connection with the universe. This produces a rich experience in which time, space, and effort fall away, and you merge with the rich infinity of nonlocal mind.

It’s experience that has value, not possessions. We desire possessions because we think they’ll make us happier, but extensive research shows that once our basic survival needs are met, increased possessions don’t boost happiness levels. Meditation gives us the option of going straight to happiness and skipping the intermediate step of possessions. Acquiring them takes a lot of work and time, and all that effort can take us out of flow. We can spend a 40-year career amassing the possessions and money that we believe will give us happiness in retirement. Skipping the amassing stage and going straight to bliss gives us the end goal at the beginning. We win the gold medal before the contest even begins. Play doesn’t happen in an imaginary future in which our lives are perfect. Play happens now. We can become billionaires of happy experiences, the bank vaults of our minds overflowing with joy. That’s the only currency that counts. We’ve then acquired the end state without going through the intermediate state of getting stuff. We’ve loaded the dice, so that any and every roll produces bliss. Why not live like that every day? DEEPENING PRACTICES Here are practices you can do this week to integrate the information in this chapter into your life: Releasing the Suffering Self: That’s the theme of this chapter’s companion meditation. Use the link below to listen to this free 15-minute meditation each morning. Play the “Name Your Demon” Game: Give the selfing part of yourself a funny personal name, or ask it what its name is and write down the answer. One woman christened hers “Sticky.” Another, “Yuggo.” This exercise separates you from identification with the demon, and reminds you that you’re in control. Make the Subject-Object Shift: Whenever you find your mind wandering during meditation, simply thank your DMN by name (e.g., “Thanks, Yuggo!”) and then move your attention back to Focus. Mindfulness App: As a way of becoming mindful, enroll in the Harvard wandering mind study by using the link below to download the smartphone app. Time in Nature: Spend time in nature at least three times this week. Write those times in your calendar now, and treat them as seriously as you’d treat a doctor’s appointment. This exercise in self-care is a way of centering your mind and nurturing yourself. Journaling: In your new personal journal, write down the insights you have this week. Notice the way your mind works in meditation, and describe it in your journal. Just a few words are enough, like, “Had a hard time getting to a good place this morning. Lots of mind wandering, but I settled down in 15 minutes.

homeowners don’t enter the process with a well-defined set of goals and ideas for their projects. In fact, the remodeling

If you want to watch TV and also learn the correct way to remodel, evaluating those you hire, and why it’s important to pay the right price to get a qualified professional--watch any of the shows that feature Mike Holmes. While they typically deal with Canadian homes, his analysis is usually spot-on in my opinion, and he repairs the shoddy work of others while teaching owners and viewers why he does what he does.

Solitude is not simply a means to an end. Solitude is its own end. It is the place where Christ remodels us in his own image and frees us from the victimizing compulsions of the world. Solitude is the place of our salvation. Hence, it is the place where we want to lead all who are seeking the light in this dark world.