Fully Attitude Quotes

I am a strong and powerful woman. I am proud to be a woman and I celebrate the qualities that I have as a woman. I am not defined by other people’s opinion of who I should be or what I should do as a woman. I determine that, not anyone else. I am not passed up for a position, title, or promotion because I am a woman. I fully deserve all the good things that comes my way. Irrespective of what anyone might think, being a woman places no boundaries or limits on my abilities. I can do anything I set my mind to. I celebrate my womanhood and I am beautiful both inside and out.

The abusive man’s high entitlement leads him to have unfair and unreasonable expectations, so that the relationship revolves around his demands. His attitude is: “You owe me.” For each ounce he gives, he wants a pound in return. He wants his partner to devote herself fully to catering to him, even if it means that her own needs—or her children’s—get neglected. You can pour all your energy into keeping your partner content, but if he has this mind-set, he’ll never be satisfied for long. And he will keep feeling that you are controlling him, because he doesn’t believe that you should set any limits on his conduct or insist that he meet his responsibilities.

Living a life fully engaged and full of whimsy and the kind of things that love does is something most people plan to do, but along the way they just kind of forget. Their dreams become one of those "we'll go there next time" deferrals. The sad thing is, for many there is no "next time" because passing on the chance to cross over is an overall attitude toward life rather than a single decision.

We are here on this earth to know God intimately, fully, correctly, and contagiously; to house His holy person in our very bodies, allowing Him to showcase to the world around us His loving nature, His attitude, His thoughts, His emotions, and His actions through the way we live every moment of our lives.

Well-being has been cast aside for wealth; success favored over sanity. In the process, some have turned cold toward life, and toward others. Where is the energized, heightened, exhilarated pulse one would expect from such a chosen and capable people? Why do we not hear more laughter and life? Where is the vibrant, mad fury and passion of the fully engaged human? Where are the people burning with charisma and joy and magnetism? Where is the appreciation for life’s spark? We must reexamine our attitude toward life. Our supreme duty must be to rekindle the magic of life. For this, we now declare: WE SHALL PRACTICE JOY AND GRATITUDE.

To live is to suffer. To become fully human is to overcome suffering by allowing it to give us wings. Stop thinking about how your struggles are weighing you down, and start thinking, with humility, about how they can lift you up, and make you more compassionate and merciful. Changing your attitude can turn a burden into a blessing.

In theory, the risk of business failure can be reduced to a number, the probability of failure multiplied by the cost of failure. Sure, this turns out to be a subjective analysis, but in the process your own attitudes toward financial risk and reward are revealed. By contrast, personal risk usually defies quantification. It's a matter of values and priorities, an expression of who you are. "Playing it safe" may simply mean you do not weigh heavily the compromises inherent in the status quo. The financial rewards of the moment may fully compensate you for the loss of time and fulfillment. Or maybe you just don't think about it. On the other hand, if time and satisfaction are precious, truly priceless, you will find the cost of business failure, so long as it does not put in peril the well-being of you or your family, pales in comparison with the personal risks of no trying to live the life you want today. Considering personal risk forces us to define personal success. We may well discover that the business failure we avoid and the business success we strive for do not lead us to personal success at all. Most of us have inherited notions of "success" from someone else or have arrived at these notions by facing a seemingly endless line of hurdles extending from grade school through college and into our careers. We constantly judge ourselves against criteria that others have set and rank ourselves against others in their game. Personal goals, on the other hand, leave us on our own, without this habit of useless measurement and comparison. Only the Whole Life Plan leads to personal success. It has the greatest chance of providing satisfaction and contentment that one can take to the grave, tomorrow. In the Deferred Life Plan there will always be another prize to covet, another distraction, a new hunger to sate. You will forever come up short.

The more you are grateful for what you have the more you can live fully in the present. When you live in the present moment the greater you can build stepping stones for a brighter future.

When service is unto people, the bones can grow weary, the frustration deep. Because, agrees Dorothy Sayers, "whenever man is made the center of things, he becomes the storm-center of trouble. The moment you think of serving people, you begin to have a notion that other people owe you something for your pains...You will begin to bargain for reward, to angle for applause... When the eyes of the heart focus on God, and the hands on always washing the feet of Jesus alone - the bones, they sing joy and the work returns to it's purest state: eucharisteo. The work becomes worship, a liturgy of thankfulness. "The work we do is only our love for Jesus in action" writes Mother Theresa. "If we pray the work...if we do it to Jesus, if we do it for Jesus, if we do it with Jesus... that's what makes us content." Deep joy is always in the touching of Christ - in whatever skin He comes to us in. Page 194

When I met Wittgenstein, I saw that Schlick's warnings were fully justified. But his behavior was not caused by any arrogance. In general, he was of a sympathetic temperament and very kind; but he was hypersensitive and easily irritated. Whatever he said was always interesting and stimulating and the way in which he expressed it was often fascinating. His point of view and his attitude toward people and problems, even theoretical problems, were much more similar to those of a creative artist than to those of a scientist; one might almost say, similar to those of a religious prophet or a seer. When he started to formulate his view on some specific problem, we often felt the internal struggle that occurred in him at that very moment, a struggle by which he tried to penetrate from darkness to light under an intense and painful strain, which was even visible on his most expressive face. When finally, sometimes after a prolonged arduous effort, his answers came forth, his statement stood before us like a newly created piece of art or a divine revelation. Not that he asserted his views dogmatically ... But the impression he made on us was as if insight came to him as through divine inspiration, so that we could not help feeling that any sober rational comment of analysis of it would be a profanation.

My personal attitude is this: I will stand for revival, unity and prayer; I will labor to restore healing and reconciliation between God's people. Yet, if all God truly wanted was to raise up one fully yielded son--a son who would refuse to be offended, refuse to react, refuse to harbor unforgiveness regardless of those who slander and persecute--I have determined to be that person. My primary goal in all things is not revival, but to bring pleasure to Christ.

When we talk today about receptiveness to stories, we tend to contrast that attitude to one governed by reason - we talk about freeing ourselves from the shackles of the rational mind and that sort of thing - but no belief was more central to Lewis's mind than the belief that it is eminently, fully rational to be responsive to the enchanting power of stories.

One of the easiest things in life is to judge others. One of the simplest things we can ever do is to tell how wrong people are. One of the most thoughtless things we can ever do is to show people their faults unconstructively. It is always so easy and common to do such things but, before you do that, find the uncommon reasons for the faulty life.Yes! before you do that, identify how to correct a faulty life and before you do that, think of what drives and invokes the joy, slothfulness or the melancholy in people. Until you go through what people have been through, until you experience what has become a part of people, until you understand what drives the real interest of people and until you become fully aware of the real vision, aspirations, desires and the needs of others, ponder before you criticize!

All great people had critics but they still believe in the beauty of their dreams, fully persuaded to stay focused and determined for the realisation of their dreams.

If you do not completely accept yourself, you can not love yourself fully. It would be hard to love anything unconditionally.

Gutsy leadership is not only having the self-awareness to know when you are opting in but also being fully aware of when you are quietly opting out. In silence, you speak volumes.

We are not three gods, and we are not talking about one god with three attitudes, like a man who is a husband, father, and worker. I am one God and I am three persons, and each of the three is fully and entirely the one.

Agency is neither attitude nor affect, neither blind acceptance nor a rejection of authority. It is a self-bestowal of the right to evaluate things freely and fully, and to choose based on authentic gut feelings, deferring to neither the world’s expectations nor the dictates of ingrained personal conditioning.

Most traders have absolutely no concept of what it means to be a risk-taker in the way a successful trader thinks about risk. The best traders not only take the risk, they have also learned to accept and embrace that risk. There is a huge psychological gap between assuming you are a risk-taker because you put on trades and fully accepting the risks inherent in each trade. When you fully accept the risks, it will have profound implications on your bottom-line performance.

Critical race Theory’s hallmark paranoid mind-set, which assumes racism is everywhere, always, just waiting to be found, is extremely unlikely to be helpful or healthy for those who adopt it. Always believing that one will be or is being discriminated against, and trying to find out how, is unlikely to improve the outcome of any situation. It can also be self-defeating. In The Coddling of the American Mind, attorney Greg Lukianoff and social psychologist Jonathan Haidt describe this process as a kind of reverse cognitive behavioral therapy (CBT), which makes its participants less mentally and emotionally healthy than before.60 The main purpose of CBT is to train oneself not to catastrophize and interpret every situation in the most negative light, and the goal is to develop a more positive and resilient attitude towards the world, so that one can engage with it as fully as possible.

Mindfulness works with continuous awareness of body, breath; feelings, thoughts, intentions. Our state of mind, our positive or negative attitude towards the world, is closely related to our experiences of happiness or suffering. Mindfulness is awareness of everything that is happening in the moment of 'Now'. Mindfulness is a self development technique that will change the focus of our mind towards happiness. Mindfulness is continuous undisturbed awareness of the present moment. Fully aware of here, and now, we pay attention to what is happening right in front of us, we set aside our mental and emotional baggage. To be mindful we have to re-train our mind.

Previously, as I went through life, I was in full belief of the concept of "blending" (I was fully convinced that I as a person am completely capable of blending myself in the accordance of friendship, in order to give respect to the differences between people and in order for others to feel that I respect them). However, I have come to learn at this time in my life, that such an attitude is all good for a while, but then there does come a point where you must see and identify yourself; also see and identify others! You have to be able to identify yourself as someone who is made happy by this and as someone who doesn't like that; then when you meet people, discern if those same things are the things that make them happy and if those same things are the things that they don't like, because at a point in time it becomes beneficial to you, to not waste time on blending in behalf of virtue but rather it becomes beneficial to you, to see yourself and go into the direction that makes you happy, taking people with you that are already going in that same direction and who also do not like the things that you do not like. At the end of the day, there are those paths in life, and you have to take one of them, you can't walk down all of them.

Live life fully in the present & enjoy the small things in life that give you joy, for the seemingly small & insignificant moments add up to a greater whole.

Fully commit to being a person of formidable intelligence and tenacity and a champion focused on every aspect of your own life.

In a culture where busyness is a fetish and stillness is laziness, rest is sloth. But without rest, we miss the rest of God: the rest he invites us to enter more fully so that we might know him more deeply. “Be still, and know that I am God.” Some knowing is never pursued, only received. And for that, you need to be still. Sabbath is both a day and an attitude to nurture such stillness. It is both time on a calendar and a disposition of the heart. It is a day we enter, but just as much a way we see. Sabbath imparts the rest of God—actual physical, mental, spiritual rest, but also the rest of God— the things of God’s nature and presence we miss in our busyness.

Smiley himself was one of those solitaires who seem to have come into the world fully educated at the age of eighteen. Obscurity was his nature, as well as his profession. The byways of espionage are not populated by the brash and colourful adventurers of fiction. A man who, like Smiley, has lived and worked for years among his country's enemies learns only one prayer: that he may never, never be noticed. Assimilation is his highest aim, he learns to love the crowds who pass him in the street without a glance; he clings to them for his anonimity and his safety. His fear makes him servile - he could embrace the shoppers who jostle him in their impatience, and force him from the pavement. He could adore the officials, the police, the bus conductors, for the terse indifference of their attitudes. (ch. 9)

Fully ten feet high despite a shambling, crouching attitude expressive of infinite cosmic malignancy, a monstrosity of unbelievable horror was shewn starting forward from a Cyclopean ivory throne covered with grotesque carvings.

Do you trust Arman, Highness?' 'Yes, but--' 'No buts. Either you trust Him or you don't.' Achan shifted in his chair. 'Maybe I don't, then.' 'I agree. you don't trust Him fully or you'd know you did. Arman wants your trust, Highness. When he asks something of you, he's seeking your heart. Your attitude, your disposition, your fears, your strengths, your obedience, your allegiance. All of you. When you trust Arman with your life, you run the risk of exposing your real fears. You run the risk of Arman having total authority and say in your life. Most men don't like that. They like to be in control.

Lose the attitude, respect the man’s position and his politics, and ask how he intends to handle this matter. He may not fully understand the black experience. Maybe you can help him out. Describe the terror of that night for you and your kids. Help him understand how the officer went so terribly wrong. Make him see the world through your eyes, through Marcus’s eyes, through a black person’s eyes.” “Do you really think that is possible, Mama?” “It’s what I have prayed for every day since the day you were born. I prayed that things would be better for you than they ever were for me.” “That’s not happening, Mama.” “No, baby, it isn’t, but you have an opportunity to shine a positive light on a very negative situation, and you need to take advantage of that opportunity.

If you work hard toward a goal and you have a good attitude, all of the Universe will meet you halfway and support you fully.

Magnus, his silver mask pushed back into his hair, intercepted the New York vampires before they could fully depart. Alec heard Magnus pitch his voice low. Alec felt guilty for listening in, but he couldn’t just turn off his Shadowhunter instincts. “How are you, Raphael?” asked Magnus. “Annoyed,” said Raphael. “As usual.” “I’m familiar with the emotion,” said Magnus. “I experience it whenever we speak. What I meant was, I know that you and Ragnor were often in contact.” There was a beat, in which Magnus studied Raphael with an expression of concern, and Raphael regarded Magnus with obvious scorn. “Oh, you’re asking if I am prostrate with grief over the warlock that the Shadowhunters killed?” Alec opened his mouth to point out the evil Shadowhunter Sebastian Morgenstern had killed the warlock Ragnor Fell in the recent war, as he had killed Alec’s own brother. Then he remembered Raphael sitting alone and texting a number saved as RF, and never getting any texts back. Ragnor Fell. Alec felt a sudden and unexpected pang of sympathy for Raphael, recognizing his loneliness. He was at a party surrounded by hundreds of people, and there he sat texting a dead man over and over, knowing he’d never get a message back. There must have been very few people in Raphael’s life he’d ever counted as friends. “I do not like it,” said Raphael, “when Shadowhunters murder my colleagues, but it’s not as if that hasn’t happened before. It happens all the time. It’s their hobby. Thank you for asking. Of course one wishes to break down on a heart-shaped sofa and weep into one’s lace handkerchief, but I am somehow managing to hold it together. After all, I still have a warlock contact.” Magnus inclined his head with a slight smile. “Tessa Gray,” said Raphael. “Very dignified lady. Very well-read. I think you know her?” Magnus made a face at him. “It’s not being a sass-monkey that I object to. That I like. It’s the joyless attitude. One of the chief pleasures of life is mocking others, so occasionally show some glee about doing it. Have some joie de vivre.” “I’m undead,” said Raphael. “What about joie de unvivre?” Raphael eyed him coldly. Magnus gestured his own question aside, his rings and trails of leftover magic leaving a sweep of sparks in the night air, and sighed. “Tessa,” Magnus said with a long exhale. “She is a harbinger of ill news and I will be annoyed with her for dumping this problem in my lap for weeks. At least.” “What problem? Are you in trouble?” asked Raphael. “Nothing I can’t handle,” said Magnus. “Pity,” said Raphael. “I was planning to point and laugh. Well, time to go. I’d say good luck with your dead-body bad-news thing, but . . . I don’t care.” “Take care of yourself, Raphael,” said Magnus. Raphael waved a dismissive hand over his shoulder. “I always do.

At times it seems that medieval people pride themselves on the quantity of their knowledge, not its quality or correctness. Well-educated and intelligent individuals are fully aware of the shortcomings of this attitude

left uncorrected in an organization, victim attitudes can erode productivity, competitiveness, morale, and trust to the point that correction becomes so difficult and expensive that the organization can never fully heal itself

True health resides principally in one's vision, in one's deepest attitudes; it is not merely the absence of symptoms. Likewise, true freedom has its roots in one's basic vision of reality; it is not merely the absence of coercion from external forces.

Persons facing existential challenges or crises may seek advice or guidance from family, friends, therapists, or religious counselors. Sometimes such advice is helpful; sometimes it is not. Persons facing difficult choices may not fully appreciate how much their own attitude interferes with the decision they need to make or the action they need to take. Frankl offers readers who are searching for answers to life’s dilemmas a critical mandate: he does not tell people what to do, but why they must do it.

I answered that as a neurologist and a psychiatrist, of course, I am fully aware of the extent to which man is not at all free from conditions. But I added that along with being a professor in two fields (neurology and psychiatry) I am a survivor of four camps (that is, concentration camps), and as such I also bear witness to the unexpected extent to which man is, and always remains, capable of resisting and braving even the worst conditions. To detach oneself from even the worst conditions is a uniquely human capability. [...] By virtue of this capacity man is capable of detaching himself not only from a situation but also from himself. He is capable of choosing his attitude toward himself. By doing so he really takes a stand toward his own somatic and psychic conditions and determinants. Understandably this is a crucial issue for psychotherapy and psychiatry, education and religion. For, seen in this light, a person is free to shape his own character, and man is responsible for what he may have made out of himself.

In mindfulness practice there is nothing to achieve, nothing to get, and nowhere to go. Instead, you are cultivating another way of being, learning how to be fully aware of exactly where and how you are in this very moment, even if the moment is painful or you don’t like it, because in this moment, this is your reality. A non-striving attitude can be especially valuable during childbirth. As you will see, allowing things to be exactly as they are during labor actually creates the optimal mind-body condition for your body to open, change, and give birth.

Reading works of literature is about “entering fully into the opinions, and therefore also the attitudes, feelings, and total experience” of other people.[96] To read literature is thus to open us up to new ideas, or to force us to revisit those we once believed we were right to reject.

Always – but especially when suffering - surround yourself with those who inspire you to lose yourself more honestly, to love others more thoroughly, to live life more fully, and to trust God more wholly. Huddle with those who care for you and those who are exemplary in their encouragement, patience and understanding of others. Hang out with those who strive to put God and faith at their center. Pray for peers, friends and mentors who will not only encourage you to be your best independent, strong, and vulnerable self all at the same time – but also sincerely humble. Pray that their angel dust will transcend you when even the smallest flecks of their contagious warmth and permeating beauty fall upon you. Then ever pray that you may have the opportunity to likewise ease and nurture others in such authentic ways; thus honing such a charitable, other-oriented nature of your own, – a miraculous healing balm – a buffer of pain if there ever was one. Know this is the most powerful antidote for fear and sorrow; the most effective – and addictive – cure-all known in all of creation; an elixir for that otherwise, elusive kind of happiness – the kind that weathers, endures and remains in all seasons and conditions.

Little by little, as you came to know her better in the weeks that followed, you discovered that eye to eye on nearly everything of any importance. Your politics were the same, most of the books you cared about were the same books, and you had familiar attitudes about what you wanted out of life: love, work, and children- with money and possessions far down on the list. Much to your relief, your personalities were nothing alike. She laughed more than you did, she was freer and more outgoing than you were, she was wormer than you were, and yet, all the way down at the bottom, at the nethermost point where you were joined together, you felt that you had met another version of yourself- but one that was more fully evolved than you were, better able to express what you kept bottled up inside you, a saner being. You adored her, and for the first time in your life, the person you adored adored you back. You came from entirely different worlds, a young Lutheran girl from Minnesota and a not so young Jew from New York, but just two and a half months after your chance encounter on February twenty-third thirty years ago, you decided to move in together. Until then, every decision you had made about women had been a wrong decision- but not this one.

Self-Confidence Formula First. I know that I have the ability to achieve the object of my Definite Purpose in life, therefore, I demand of myself persistent, continuous action toward its attainment, and I here and now promise to render such action. Second. I realize the dominating thoughts of my mind will eventually reproduce themselves in outward, physical action, and gradually transform themselves into physical reality, therefore, I will concentrate my thoughts for thirty minutes daily, upon the task of thinking of the person I intend to become, thereby creating in my mind a clear mental picture of that person. Third. I know through the principle of auto-suggestion, any desire that I persistently hold in my mind will eventually seek expression through some practical means of attaining the object back of it, therefore, I will devote ten minutes daily to demanding of myself the development of self-confidence. Fourth. I have clearly written down a description of my definite chief aim in life, and I will never stop trying, until I shall have developed sufficient self-confidence for its attainment. Fifth. I fully realize that no wealth or position can long endure, unless built upon truth and justice, therefore, I will engage in no transaction which does not benefit all whom it affects. I will succeed by attracting to myself the forces I wish to use, and the cooperation of other people. I will induce others to serve me, because of my willingness to serve others. I will eliminate hatred, envy, jealousy, selfishness, and cynicism, by developing love for all humanity, because I know that a negative attitude toward others can never bring me success. I will cause others to believe in me, because I will believe in them, and in myself. I will sign my name to this formula, commit it to memory, and repeat it aloud once a day, with full faith that it will gradually influence my thoughts and actions so that I will become a self-reliant, and successful person.

Black Lives Matter, the movement founded by the activists Alicia Garza, Patrisse Callie's, and Opal Tometi, began with the premise that the incommensurable experience of systemic racism creates an unequal playing field. The American imagination has never been able to fully recover from its white-supremacist beginnings. Consequently, our laws and attitudes have been straining against the devaluation of the black body. Despite good intentions, the associations of blackness with inarticulate, bestial criminality persist beneath the appearance of white civility. This assumption both frames and determines our individual interactions and experiences as citizens.

In any case I fully endorse the singer's attitude towards the booklet that he will write and the child he wishes to educate, for not only am I familiar with the passion for education but the desire to write a small book has for a long time also not been far from my thoughts, and now that I am free of my office this desire has assumed the proportions of a precious and alluring promise—to write a book in all good-humor and at my leisure, a pamphlet, an insignificant booklet for my friends and fellow thinkers.' 'And upon what subject, may I ask?' put in Designori with curiosity. 'Oh the subject would not matter so much. It would merely be an opportunity for me to weave my thoughts around some theme and to enjoy the good fortune of having a great deal of free time. The chief thing in my case would be the tone—a tone not of scholarship but a decorous mean between respect and intimacy, between gravity and playfulness, a friendly communication and utterance of sundry things that I believe I have experienced and learned… In the immediate future I cannot anticipate the joys and problems of writing my little book, for I have to prepare myself the luxury of blossoming into authorship, as I see it, with a comfortable but careful presentation of things, not for my solitary pleasure but always bearing in mind a few good friends and readers.

We cannot too strongly condemn the un-Christian attitude of certain otherwise progressive nations in their discriminations against the Jews, who have been among the strongest supporters of the League, and who will continue to prosper and to be recognized as fully Americanized, though only so long as they continue to support our ideals.

But before we can even address the mistreatment that occurs once a woman is interacting with the health-care system, we have to address the fact that some women never get that far. We won’t get a true picture of the incidence of endometriosis until we specifically look for it in marginalized communities. And before we can do that, we have to address the disparity in access. Social epidemiologist Jhumka Gupta has said that endometriosis is a social justice issue. In her speech at the Worldwide Endo March in Washington, DC, on March 19, 2016, she said that endometriosis is a social pathology, which she defined as “gender inequality, social injustice, and attitudes of society that keep women and girls from fully reaching their potential.

We think with our culture. That is, we rarely think from first principles, even first principles we ourselves sincerely endorse, but rather from sentiments instilled in us by our culture. Nowhere is this more obvious than in the case of humanity’s moral attitudes toward non-human animals. Even most utilitarians, who by their own ideals ought to consider the suffering of all beings important, are still in fact exceptionally anthropocentric in their attitudes. The insights of Darwin have not yet trickled fully into our moral consciousness, not even among those whose moral views demand it. Such is the heavy momentum of culture, which is reflected in every facet of modern politics and political thought. The anthropocentrism of most political philosophy is, to put it mildly, a massive failure.

I do not know which impulse was stronger in me when I began to think: the original thirst for knowledge or the urge to communicate with man. Knowledge attains its full meaning only through the bond that unites men; however, the urge to achieve agreement with another human being was so hard to satisfy. I was shocked by the lack of understanding, paralyzed, as it were, by every reconciliation in which what had gone before was not fully cleared up. Early in my life and then later again and again I was perplexed by people’s rigid inaccessibility and their failure to listen to reasons, their disregard of facts, their indifference which prohibited discussion, their defensive attitude which kept you at a distance and at the decisive moment buried any possibility of a close approach, and finally their shamelessness, that bares its own soul without reserve, as though no one were present. When ready assent occurred I remained unsatisfied, because it was not based on true insight but on yielding to persuasion; because it was the consequence of friendly cooperation, not a meeting of two selves. True, I knew the glory of friendship (in common studies, in the cordial atmosphere of home or countryside). But then came the moments of strangeness, as if human beings lived in different worlds. Steadily the consciousness of loneliness grew upon me in my youth, yet nothing seemed more pernicious to me than loneliness, especially the loneliness in the midst of social intercourse that deceives itself in a multitude of friendships. No urge seemed stronger to me than that for communication with others. If the never-completed movement of communication succeeds with but a single human being, everything is achieved. It is a criterion of this success that there be a readiness to communicate with every human being encountered and that grief is felt whenever communication fails. Not merely an exchange of words, nor friendliness and sociability, but only the constant urge towards total revelation reaches the path of communication.

He felt a crush of guilt then for loving them, and Oxford, as much as he did. He adored it here; he really did. For all the daily slights he suffered, walking through campus delighted him. He simply could not maintain, as Griffin did, an attitude of constant suspicion or rebellion; he could not acquire Griffin’s hatred of this place. Yet didn’t he have a right to be happy? He had never felt such warmth in his chest until now, had never looked forward to getting up in the morning as he did now. Babel, his friends, and Oxford – they had unlocked a part of him, a place of sunshine and belonging, that he never thought he’d feel again. The world felt less dark. He was a child starved of affection, which he now had in abundance – and was it so wrong for him to cling to what he had? He was not ready to commit fully to Hermes. But by God, he would have killed for any of his cohort.

The American imagination has never been able to fully recover from its white-supremacist beginnings. Consequently, our laws and attitudes have been straining against the devaluation of the black body. Despite good intentions, the associations of blackness with inarticulate, bestial criminality persist beneath the appearance of white civility. This assumption both frames and determines our individual interactions and experience as citizens.

I would not go so far as to say that he was a good person … but Boris had his own set of rules and he stuck to them. Unlike everyone else I had met here, he managed to flat above his circumstances … It was as if he had imagined every possibility in advance, and therefore he was never surprised by what happened. Inherent in his attitude was a pessimism so deep, so devastating, so fully in tune with the facts, that it actually made him cheerful.

I would not go so far as to say that he was a good person … but Boris had his own set of rules and he stuck to them. Unlike everyone else I had met here, he managed to float above his circumstances … It was as if he had imagined every possibility in advance, and therefore he was never surprised by what happened. Inherent in his attitude was a pessimism so deep, so devastating, so fully in tune with the facts, that it actually made him cheerful.

Work is a mess” encourages us to first recognize that we can never have a completely neat relationship with our livelihood. Treating work’s messiness as if it were a mistake or liability only creates further unnecessary distress and resentment. By developing the attitude that work is a mess, we can learn to relax and be curious about the surprises and interruptions. By engaging the messiness of work directly—appreciating both the advantages and disadvantages—we become fully equipped to engage such events in all their variations.

We are by the river bank. The river is very, very low. Almost dry. But mostly is wet stones. Grey on the outside. We walk on the stones for awhile. You pick up a stone and crash it onto the others. As it breaks, it is quite wet inside and is very colorful, very pretty. I pick up a stone and break it and run toward the pieces to see the colors. They are beautiful. I laugh and bring the pieces back to you and you are doing the same with your pieces. We keep on crashing stones for hours, anxious to see the beautiful new colors. We are playing. The playfulness of our activity does not presuppose that it is a particular form of play with its own rules. Rather the attitude that carries us through the activity, a playful attitude, turns the activity into play. Our activity has no rules, though it is certainly intentional activity and we both understand what we are doing. The playfulness that gives meaning to our activity includes uncertainty, but in this case the uncertainty is an openness to surprise. This is a particular metaphysical attitude that does not expect the world to be neatly packaged, ruly. Rules may fail to explain what we are doing. We are not self-important, we are not fixed in particular constructions of ourselves, which is part of saying that we are open to self-construction. We are not worried about competence. We are not wedded to a particular way of doing things. While playful we have not abandoned ourselves to, nor are we stuck in, any particular ‘world.’ We are there creatively. We are not passive. Playfulness is, in part, an openness to being a fool, which is a combination of not worrying about competence, not being self-important, not taking norms as sacred and finding ambiguity and double edges a source of wisdom and delight. So, positively, the playful attitude involves openness to surprise, openness to being a fool, openness to self-construction or reconstruction and to construction or reconstruction of the ‘worlds’ we inhabit playfully. Negatively, playfulness is characterized by uncertainty, lack of self-importance, absence of rules or a not taking rules as scared, a no worrying about competence and a lack of abandonment to a particular construction of oneself, others and one’s relation to them. In attempting to take a hold of oneself and one’s relation to others in a particular ‘world,’ one may study, examine and come to understand oneself. One may then see what the possibilities for play are for being one is in that ‘world.’ One may even decide to inhabit that self fully in order to understand it better and find its creative possibilities. All of this is just self-reflection, and is quite different from residing or abandoning oneself to the particular construction of oneself that one is attempting to take a hold of.

How can I create a helping relationship? 1) Can I be in some way that will be perceived by the other as trustworthy, dependable or consistent in some deep sense? 2) Can I be expressive enough as a person, that what I am will be communicated unambiguously? 3) Can I let myself experience positive emotions towards this person-attitudes of warmth, caring, liking, interest and respect? 4) Can I be strong enough as a person to be separate from the other? Can I be a sturdy respecter of my own needs and feelings as well as his? 5) Am I secure enough within myself to permit him, him separateness? Can I give him freedom to be or do I feel he should follow my advice, remain somewhat dependent on me or become a mold of me? 6) Can I allow myself to enter fully into the world of his feelings, personal meanings and see things as he does? 7) Can I be accepting of each facet of this other person 8) Can I act with sufficient sensitivity in the relationship, that my behaviour won't be seen as a threat? 9) Can I free him from the threat of external evaluation? 10) Can I meet this individual as a person who is in the process of becoming, or will I be bound by his past and my past?

Mental toughness is the ability to focus on and execute solutions, especially in the face of adversity. Greatness rarely happens on accident. If you want to achieve excellence, you will have to act like you really want it. How? Quite simply: by dedicating time and energy into consistently doing what needs to be done. Excuses are the antithesis of accountability. Important decisions aren’t supposed to be easy, but don’t let that stop you from making them. When it comes to decisions, decide to always decide. The second we stop growing, we start dying. Stagnation easily morphs into laziness, and once a person stops trying to grow and improve, he or she is nothing more than mediocre. Develop the no-excuse mentality. Do not let anything interrupt those tasks that are most critical for growth in the important areas of your life. Find a way, no matter what, to prioritize your daily process goals, even when you have a viable excuse to justify not doing it. “If you don’t evaluate yourself, how in the heck are you ever going to know what you are doing well and what you need to improve? Those who are most successful evaluate themselves daily. Daily evaluation is the key to daily success, and daily success is the key to success in life. If you want to achieve greatness, push yourself to the limits of your potential by continuously looking for improvements. Within 60 seconds, replace all problem-focused thought with solution-focused thinking. When people focus on problems, their problems actually grow and reproduce. When you train your mind to focus on solutions, guess what expands? Talking about your problems will lead to more problems, not to solutions. If you want solutions, start thinking and talking about your solutions. Believe that every problem, no matter how large, has at the very least a +1 solution, you will find it easier to stay on the solution side of the chalkboard. When you set your mind to do something, find a way to get it done…no matter what! If you come up short on your discipline, keep fighting, kicking, and scratching to improve. Find the nearest mirror and look yourself in the eye while you tell yourself, “There is no excuse, and this will not happen again.” Get outside help if needed, but never, ever give up on being disciplined. Greatness will not magically appear in your life without significant accountability, focus, and optimism on your part. Are you ready to commit fully to turning your potential into a leadership performance that will propel you to greatness. Mental toughness is understanding that the only true obstacles in life are self-imposed. You always have the choice to stay down or rise above. In truth, the only real obstacles to your ultimate success will come from within yourself and fall into one of the following three categories: apathy, laziness and fear. Laziness breeds more laziness. When you start the day by sleeping past the alarm or cutting corners in the morning, you’re more likely to continue that slothful attitude later in the day.

Transcendental generosity is generally misunderstood in the study of the Buddhist scriptures as meaning being kind to someone who is lower than you.  Someone has this pain and suffering and you are in a superior position and can save them—which is a very simple-minded way of looking down on someone.  But in the case of the bodhisattva, generosity is not so callous.  It is something very strong and powerful; it is communication.   Communication must transcend irritation, otherwise it will be like trying to make a comfortable bed in a briar patch.  The penetrating qualities of external color, energy, and light will come toward us, penetrating our attempts to communicate like a thorn pricking our skin.  We will wish to subdue this intense irritation and our communication will be blocked.   Communication must be radiation and receiving and exchange.  Whenever irritation is involved, then we are not able to see properly and fully and clearly the spacious quality of that which is coming toward us, that which is presenting itself as communication.  The external world is immediately rejected by our irritation which says, “no, no, this irritates me, go away.”  Such an attitude is the complete opposite of transcendental generosity.   So the bodhisattva must experience the complete communication of generosity, transcending irritation and self-defensiveness.  Otherwise, when thorns threaten to prick us, we feel that we are being attacked, that we must defend ourselves.  We run away from the tremendous opportunity for communication that has been given to us, and we have not been brave enough even to look to the other shore of the river.  We are looking back and trying to run away.   Generosity is a willingness to give, to open without philosophical or pious or religious motives, just simply doing what is required at any moment in any situation, not being afraid to receive anything.  Opening could take place in the middle of a highway.  We are not afraid that smog and dust or people’s hatreds and passions will overwhelm us; we simply open, completely surrender, give.  This means that we do not judge, do not evaluate.  If we attempt to judge or evaluate our experience, if we try to decide to what extent we should open, to what extent we should remain closed, the openness will have no meaning at all and the idea of paramita, of transcendental generosity, will be in vain.  Our action will not transcend anything, will cease to be the act of a bodhisattva.   The whole implication of the idea of transcendence is that we see through the limited notions, the limited conceptions, the warfare mentality of this as opposed to that. Generally, when we look at an object, we do not allow ourselves to see it properly.  Automatically we see our version of the object instead of actually seeing the object as it is.  Then we are quite satisfied, because we have manufactured or own version of the thing within ourselves.   Then we comment on it, we judge, we take or reject; but there is on real communication going on at all.   Cutting Through Spiritual Materialism, p.167, Chogyam Trungpa Rimpoche

Errors are even more likely when we see the world through trauma glasses. We may see a threat directed toward us personally when there is no threat. When we are mindful, we aim to notice these judgments as they happen. To wisely and skillfully navigate daily life, especially after trauma, it is quite useful to notice and set aside judgments that can fuel suffering. In doing so, we can take in our experiences more fully and objectively. As much as possible, we aim to view all experiences with an impartial or neutral attitude. This is one way to keep our rational mind working when our emotional mind would otherwise shut it down.

Spiritual maturation includes not only developing the ability to interpret the deeper messages of sacred texts, but learning to read the spiritual language of the body. As we become more conscious and recognize the impact of our thoughts and attitudes—our internal life—upon our physical bodies and external lives, we no longer need to conceive of an external parent-God that creates for us and on whom we are fully dependent. As spiritual adults we accept responsibility for co-creating our lives and our health. Co-creation is in fact the essence of spiritual adulthood: it is the exercise of choice and the acceptance of our responsibility for those choices.

Black Lives Matter, the movement founded by the activists Alicia Garza, Patrisse Cullors, and Opal Tometi, began with the premise that the incommensurable experience of systemic racism creates an unequal playing field. The American imagination has never been able to fully recover from its white-supremacist beginnings. Consequently, our laws and attitudes have been straining against the devaluation of the black body. Despite good intentions, the associations of blackness with inarticulate, bestial criminality persist beneath the appearance of white civility. This assumption both frames and determines our individual interactions and experiences as citizens.

I'm going to throw some suggestions at you now in rapid succession, assuming you are a father of one or more boys. Here we go: If you speak disparagingly of the opposite sex, or if you refer to females as sex objects, those attitudes will translate directly into dating and marital relationships later on. Remember that your goal is to prepare a boy to lead a family when he's grown and to show him how to earn the respect of those he serves. Tell him it is great to laugh and have fun with his friends, but advise him not to be "goofy." Guys who are goofy are not respected, and people, especially girls and women, do not follow boys and men whom they disrespect. Also, tell your son that he is never to hit a girl under any circumstances. Remind him that she is not as strong as he is and that she is deserving of his respect. Not only should he not hurt her, but he should protect her if she is threatened. When he is strolling along with a girl on the street, he should walk on the outside, nearer the cars. That is symbolic of his responsibility to take care of her. When he is on a date, he should pay for her food and entertainment. Also (and this is simply my opinion), girls should not call boys on the telephone-at least not until a committed relationship has developed. Guys must be the initiators, planning the dates and asking for the girl's company. Teach your son to open doors for girls and to help them with their coats or their chairs in a restaurant. When a guy goes to her house to pick up his date, tell him to get out of the car and knock on the door. Never honk. Teach him to stand, in formal situations, when a woman leaves the room or a table or when she returns. This is a way of showing respect for her. If he treats her like a lady, she will treat him like a man. It's a great plan. Make a concerted effort to teach sexual abstinence to your teenagers, just as you teach them to abstain from drug and alcohol usage and other harmful behavior. Of course you can do it! Young people are fully capable of understanding that irresponsible sex is not in their best interest and that it leads to disease, unwanted pregnancy, rejection, etc. In many cases today, no one is sharing this truth with teenagers. Parents are embarrassed to talk about sex, and, it disturbs me to say, churches are often unwilling to address the issue. That creates a vacuum into which liberal sex counselors have intruded to say, "We know you're going to have sex anyway, so why not do it right?" What a damning message that is. It is why herpes and other sexually transmitted diseases are spreading exponentially through the population and why unwanted pregnancies stalk school campuses. Despite these terrible social consequences, very little support is provided even for young people who are desperately looking for a valid reason to say no. They're told that "safe sex" is fine if they just use the right equipment. You as a father must counterbalance those messages at home. Tell your sons that there is no safety-no place to hide-when one lives in contradiction to the laws of God! Remind them repeatedly and emphatically of the biblical teaching about sexual immorality-and why someone who violates those laws not only hurts himself, but also wounds the girl and cheats the man she will eventually marry. Tell them not to take anything that doesn't belong to them-especially the moral purity of a woman.

We have staked it all on this—that life wins. Oh, dear friends—life wins. Life wins. Sometimes now, especially if we will pray. But life wins fully, and very soon. Just as we must fix our eyes on Jesus when we pray, we must also fix our hearts on this one undeniable truth: life will win. When you know that unending joy is about to be yours, you live with such an unshakable confidence it will almost be a swagger. You can pray boldly, without fear, knowing that, “If this doesn’t work now, it will work totally and completely very soon.” We can have that kingdom attitude of Daniel’s friends, who said, “God is able to deliver, and he will deliver. But if not . . .” we will not lose heart. Period.

Is the competition really some mythical beast? No, not really. Knowing how to play your group of salespeople as a team, to overcome the group objective of winning the customers support, is the objective. The opposing team in proper viewpoint is not just the similar competing business to yours. Nor is it the competing franchises of your home office. No, in order to really be effective in the market place as a surviving business, you must go beyond that philosophy. You must be willing to expand your viewpoint to fully understand who the competition truly is. Your true competition is simply this: Anywhere that your customer would spend his or her dollars as opposed to spending them at your company or place of business.

The grace in dark events does not emerge magically. It can happen only when we join in the forward movements of grace and march into them fully. Then we more easily resurrect ourselves from our catastrophes. Thus, grace is a gift potential in what happens. When it offers itself, it is up to us to take advantage of that offering. We begin to do this when we give up being victims of circumstance, when we honestly ask: “What can I make of what happened? How can I work with this event so that it opens me to something new? How can this serve me and others?” Part of getting to this point is cultivating the trusting attitude “If it happened, it must hold an opportunity.” As Benjamin Franklin said: “The things that hurt instruct.

According to Shaivism, anupaya may also be reached by entering into the infinite blissfulness of the Self through the powerful experiences of sensual pleasures. This practice is designed to help the practitioner reach the highest levels by accelerating their progress through the sakta and sambhava upayas. These carefully guarded doctrines of Tantric sadhana are the basis for certain practices, like the use of the five makaras (hrdaya) mentioned earlier. The experience of a powerful sensual pleasure quickly removes a person’s dullness or indifference. It awakens in them the hidden nature and source of blissfulness and starts its inner vibration. Abhinavagupta says that only those people who are awakened to their own inner vitality can truly be said to have a heart (hrdaya). They are known as sahrdaya (connoisseurs). Those uninfluenced by this type of experiences are said to be heartless. In his words: “It is explained thus—The heart of a person, shedding of its attitude of indifference while listening to the sweet sounds of a song or while feeling the delightful touch of something like sandalpaste, immediately starts a wonderful vibratory movement. (This) is called ananda-sakti and because of its presence the person concerned is considered to have a heart (in their body) (Tantraloka, III.209-10). People who do not become one (with such blissful experiences), and who do not feel their physical body being merged into it, are said to be heartless because their consciousness itself remains immersed (in the gross body) (ibid., III.24).” The philosopher Jayaratha addresses this topic as well when he quotes a verse from a work by an author named Parasastabhutipada: “The worship to be performed by advanced aspirants consists of strengthening their position in the basic state of (infinite and blissful pure consciousness), on the occasions of the experiences of all such delightful objects which are to be seen here as having sweet and beautiful forms (Tantraloka, II.219).” These authors are pointing out that if people participate in pleasurable experiences with that special sharp alertness known as avadhana, they will become oblivious to the limitations of their usual body-consciousness and their pure consciousness will be fully illumined. According to Vijnanabhairava: “A Shiva yogin, having directed his attention to the inner bliss which arises on the occasion of some immense joy, or on seeing a close relative after a long time, should immerse his mind in that bliss and become one with it (Vijnanabhairava, 71). A yogin should fix his mind on each phenomenon which brings satisfaction (because) his own state of infinite bliss arises therein (ibid., 74).” In summary, Kashmir Shaivism is a philosophy that embraces life in its totality. Unlike puritanical systems it does not shy away from the pleasant and aesthetically pleasing aspects of life as somehow being unspiritual or contaminated. On the contrary, great importance has been placed on the aesthetic quality of spiritual practice in Kashmir Shaivism. In fact, recognizing and celebrating the aesthetic aspect of the Absolute is one of the central principles of this philosophy. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 124–125.

The leftist is always a statist. He has all sorts of grievances and animosities against personal initiative and private enterprise. The notion of the state doing everything (until, finally, it replaces all private existence) is the Great Leftist Dream. Thus it is a leftist tendency to have city or state schools—or to have a ministry of education controlling all aspects of education. For example, there is the famous story of the French Minister of Education who pulls out his watch and, glancing at its face, says to his visitor, “At this moment in 5,431 public elementary schools they are writing an essay on the joys of winter.” Church schools, parochial schools, private schools, or personal tutors are not at all in keeping with leftist sentiments. The reasons for this attitude are manifold. Here not only is the delight in statism involved, but the idea of uniformity and equality is also decisive; i.e., the notion that social differences in education should be eliminated and all pupils should be given a chance to acquire the same knowledge, the same type of information in the same fashion and to the same degree. This should help them to think in identical or at least in similar ways. It is only natural that this should be especially true of countries where “democratism” as an ism is being pushed. There efforts will be made to ignore the differences in IQs and in personal efforts. Sometimes marks and report cards will be eliminated and promotion from one grade to the next be made automatic. It is obvious that from a scholastic viewpoint this has disastrous results, but to a true ideologist this hardly matters. When informed that the facts did not tally with his ideas, Hegel once severely replied, “Um so schlimmer für die Tatsachen”—all the worse for the facts. Leftism does not like religion for a variety of causes. Its ideologies, its omnipotent, all-permeating state wants undivided allegiance. With religion at least one other allegiance (to God), if not also allegiance to a Church, is interposed. In dealing with organized religion, leftism knows of two widely divergent procedures. One is a form of separation of Church and State which eliminates religion from the marketplace and tries to atrophy it by not permitting it to exist anywhere outside the sacred precincts. The other is the transformation of the Church into a fully state-controlled establishment. Under these circumstances the Church is asphyxiated, not starved to death. The Nazis and the Soviets used the former method; Czechoslovakia still employs the latter.

meditate on the passage: Write down answers to the following questions: What does this text show me about God for which I should praise or thank him? What does the text show me about my sin that I should confess and repent of? What false attitudes, behavior, emotions, or idols come alive in me whenever I forget this truth? What does the text show me about a need that I have? What do I need to do or become in light of this? How shall I petition God for it? How is Jesus Christ or the grace that I have in him crucial to helping me overcome the sin I have confessed or to answering the need I have? Finally: How would this change my life if I took it seriously—if this truth were fully alive and effective in my inward being? Also, why might God be showing this to me now? What is going on in my life that he would be bringing this to my attention today?

Unconscious of my destructive patterns, desperate to be loved, no matter what, and not standing up for myself when he had hurt me the first and second time, I had finally got a painful wake-up call. Shame it had taken me so long to realise I deserved more in life and I deserved to find true love, rather than keeping an unfulfilled and immature relationship, just because I was afraid to be alone. I had finally said ‘It’s over’ for which I had paid a high price with his vengeance, but I was proud to have faced my fears and moved on with life, no matter how painful it would be, fully respecting myself and trusting that one day I would find the right man to feel complete. Finding my other half and be happy. Yes, I was afraid that it could never happen, but I was now ready to face my fears of abandonment and go forward, single and alone, but independent and in charge of my destiny. – from ‘Polish Girl In Pursuit of the English Dream

To the degree that the modern mind is passionately concerned with anything and everything rather than religion, religion and its prime object—original sin—have mostly vanished into the unconscious. That is why, today, nobody believes in either. People accuse psychology of dealing in squalid fantasies, and yet even a cursory glance at ancient religions and the history of morals should be sufficient to convince them of the demons hidden in the human soul. This disbelief in the devilishness of human nature goes hand in hand with the blank incomprehension of religion and its meaning. The unconscious conversion of instinctual impulses into religious activity is ethically worthless, and often no more than an hysterical outburst, even though its products may be aesthetically valuable. Ethical decision is possible only when one is conscious of the conflict in all its aspects. The same is true of the religious attitude: it must be fully conscious of itself and of its foundations if it is to signify anything more than unconscious imitation.

Everybody needs a place where they feel protected, secure, and welcome. Everybody yearns for a place where they can relax and be fully themselves. Ideally, the childhood home was one such place. For those of us who felt accepted and loved by our parents, our home provided this warmth. It was a heartwarming place—the very thing that everybody yearns for. And we internalize this feeling from childhood—that of being accepted and welcome—as a fundamental, positive attitude toward life that accompanies us through adulthood: we feel secure in the world and in our own life. We’re self-confident and trusting of others. There’s the notion of basic trust, which is like a home within ourselves, providing us with internal support and protection. Many people, however, associate their childhood with largely negative experiences, some even traumatic. Others had an unhappy childhood, but have repressed those memories. They can barely recall what happened. Then there are those who believe their childhood was “normal” or even “happy,” only to discover, upon closer examination, that they have been deluding themselves. And though people may attempt to repress or, as an adult, downplay childhood experiences of insecurity or rejection, there are moments in everyday life that will reveal how underdeveloped their basic trust remains. They have self-esteem issues and frequently doubt that they are welcome and that their coworkers, romantic partner, boss, or new friend truly likes them. They don’t really like themselves all that much, they have a range of insecurities, and they often struggle in relationships. Unable to develop basic trust, they therefore lack a sense of internal support. Instead, they hope that others will provide them with these feelings of security, protection, stability, and home. They search for home with their partner, their colleagues, in their softball league, or online, only to be disappointed: other people can provide this feeling of home sporadically at best. Those who lack a home on the inside will never find one on the outside. They can’t tell that they’re caught in a trap.

Conditions for horizontal propaganda The horizontal form of propaganda needs two conditions: first of all a lack of contact between groups. A member of a small group must not belong to other groups in which he would be subjected to other influences that would give him a chance to find himself again and with it the strength to resist. This is why the Chinese Communists insisted on breaking up traditional groups, such as the family. A private and heterogeneous group (with different ages, sexes and occupations) the family is a tremendous obstacle to such propaganda. In China, where the family was still very powerful, it had to be broken up. The problem is very different in the United States and in the Western societies there the social structures are sufficiently flexible and disintegrated to be no obstacle. It is not necessary to break up the family in order to make the group dynamic and fully effective: the family already broken up. It no longer has the power to envelop the individual; it is no longer the place where the individual is formed and has his roots. The field is clear for the influence of small groups.

Chitta means “mind” and also “heart” or “attitude.” Bodhi means “awake,” “enlightened,” or “completely open.” Sometimes the completely open heart and mind of bodhichitta is called the soft spot, a place as vulnerable and tender as an open wound. It is equated, in part, with our ability to love. Even the cruelest people have this soft spot. Even the most vicious animals love their offspring. As Trungpa Rinpoche put it, “Everybody loves something, even if it’s only tortillas.” Bodhichitta is also equated, in part, with compassion—our ability to feel the pain that we share with others. Without realizing it we continually shield ourselves from this pain because it scares us. We put up protective walls made of opinions, prejudices, and strategies, barriers that are built on a deep fear of being hurt. These walls are further fortified by emotions of all kinds: anger, craving, indifference, jealousy and envy, arrogance and pride. But fortunately for us, the soft spot—our innate ability to love and to care about things—is like a crack in these walls we erect. It’s a natural opening in the barriers we create when we’re afraid. With practice we can learn to find this opening. We can learn to seize that vulnerable moment—love, gratitude, loneliness, embarrassment, inadequacy—to awaken bodhichitta. An analogy for bodhichitta is the rawness of a broken heart. Sometimes this broken heart gives birth to anxiety and panic, sometimes to anger, resentment, and blame. But under the hardness of that armor there is the tenderness of genuine sadness. This is our link with all those who have ever loved. This genuine heart of sadness can teach us great compassion. It can humble us when we’re arrogant and soften us when we are unkind. It awakens us when we prefer to sleep and pierces through our indifference. This continual ache of the heart is a blessing that when accepted fully can be shared with all. The Buddha said that we are never separated from enlightenment. Even at the times we feel most stuck, we are never alienated from the awakened state. This is a revolutionary assertion. Even ordinary people like us with hang-ups and confusion have this mind of enlightenment called bodhichitta. The openness and warmth of bodhichitta is in fact our true nature and condition. Even when our neurosis feels far more basic than our wisdom, even when we’re feeling most confused and hopeless, bodhichitta—like the open sky—is always here, undiminished by the clouds that temporarily cover it.

translated by Richard B. Clarke Practice of Meditation by Zen Master Dogen TRUTH is perfect and complete in itself. It is not something newly discovered; it has always existed. Truth is not far away; it is ever present. It is not something to be attained since not one of your steps leads away from it. Do not follow the ideas of others, but learn to listen to the voice within yourself. Your body and mind will become clear and you will realize the unity of all things. The slightest movement of your dualistic thought will prevent you from entering the palace of meditation and wisdom. The Buddha meditated for six years, Bodhidharma for nine. The practice of meditation is not a method for the attainment of realization—it is enlightenment itself. Your search among books, word upon word, may lead you to the depths of knowledge, but it is not the way to receive the reflection of your true self. When you have thrown off your ideas as to mind and body, the original truth will fully appear. Zen is simply the expression of truth; therefore longing and striving are not the true attitudes of Zen. To actualize the blessedness of meditation you should practice with pure intention and firm determination. Your meditation room should be clean and quiet. Do not dwell in

Smiley himself was one of those solitaries who seem to have come into the world fully educated at the age of eighteen. Obscurity was his nature, as well as his profession. The byways of espionage are not populated by the brash and colourful adventurers of fiction. A man who, like Smiley, has lived and worked for years among his country’s enemies learns only one prayer: that he may never, never be noticed. Assimilation is his highest aim, he learns to love the crowds who pass him in the street without a glance; he clings to them for his anonymity and his safety. His fear makes him servile—he could embrace the shoppers who jostle him in their impatience, and force him from the pavement. He could adore the officials, the police, the bus conductors, for the terse indifference of their attitudes. But this fear, this servility, this dependence, had developed in Smiley a perception for the colour of human beings: a swift, feminine sensitivity to their characters and motives. He knew mankind as a huntsman knows his cover, as a fox the wood. For a spy must hunt while he is hunted, and the crowd is his estate. He could collect their gestures and their words, record the interplay of glance and movement, as a huntsman can record the twisted bracken and the broken twig, or as a fox detects the signs of danger.

Socialists have always condemned war between nations as barbarous and brutal. But our attitude towards war is fundamentally different from that of the bourgeois pacifists (supporters and advocates of peace) and of the Anarchists. We differ from the former in that we understand the inevitable connection between wars and the class struggle within the country; we understand that war cannot be abolished unless classes are abolished and Socialism is created; and we also differ in that we fully regard civil wars, i.e., wars waged by the oppressed class against the oppressing class, slaves against slave-owners, serfs against land-owners, and wage workers against the bourgeoisie, as legitimate, progressive and necessary. We Marxists differ from both the pacifists and the Anarchists in that we deem it necessary historically (from the standpoint of Marx's dialectical materialism) to study each war separately. In history there have been numerous wars which, in spite of all the horrors, atrocities, distress and suffering that inevitably accompany all wars, were progressive, i.e., benefited the development of mankind by helping to destroy the exceptionally harmful and reactionary institutions (for example, autocracy or serfdom), the most barbarous despotisms in Europe (Turkish and Russian). Therefore, it is necessary to examine the historically specific features of precisely the present war.

It is not possible to discuss the problem of symbol-formation without reference to the instinctual processes, because it is from them that the symbol derives its motive power. It has no meaning whatever unless it strives against the resistance of instinct, just as undisciplined instincts would bring nothing but ruin to man if the symbol did not give them form. Hence a discussion of one of the strongest instincts, sexuality, is unavoidable, since perhaps the majority of symbols are more or less close analogies of this instinct. To interpret symbol-formation in terms of instinctual processes is a legitimate scientific attitude, which does not, however, claim to be the only possible one. I readily admit that the creation of symbols could also be explained from the spiritual side, but in order to do so, one would need the hypothesis that the “spirit” is an autonomous reality which commands a specific energy powerful enough to bend the instincts round and constrain them into spiritual forms. This hypothesis has its disadvantages for the scientific mind, even though, in the end, we still know so little about the nature of the psyche that we can think of no decisive reason against such an assumption. In accordance with my empirical attitude I nevertheless prefer to describe and explain symbol-formation as a natural process, though I am fully conscious of the probable one-sidedness of this point of view.

Intellectuals and manufactured problems The greater a persons knowledge of political and economic facts, the more sensitive and vulnerable is his judgment. Intellectuals are most easily reached by propaganda, particularly if it employs ambiguity. The reader of a number ol newspapers expressing diverse attitude — just because he is better informed - is more subjected than anyone else to a propaganda that he cannot perceive, even though he claims to retain free choice in the mastery of all this information. Actually, he is being conditioned to absorb all the propaganda that coordinates and explains the facts he believes himself to be mastering. Thus, information not only provides the basis for propaganda but gives propaganda the means to operate; for information actually generates the problems that propaganda exploits and for which it pretends to offer solutions. In fact, no propaganda can work until the moment when a set of facts has become a problem in the eyes of those who constitute public opinion. At the moment such problems begin to confront public opinion, propaganda on the part of a government, a party, or a man can begin to develop fully by magnifying that problem on the one hand and promising solutions for it on the other. But propaganda cannot easily create a political or economic problem out of nothing. There must be some reason in reality. The problem need not actually exist, but there must be a reason why it might exist.

My identity as Jewish cannot be reduced to a religious affiliation. Professor Said quoted Gramsci, an author that I’m familiar with, that, and I quote, ‘to know thyself is to understand that we are a product of the historical process to date which has deposited an infinity of traces, without leaving an inventory’. Let’s apply this pithy observation to Jewish identity. While it is tempting to equate Judaism with Jewishness, I submit to you that my identity as someone who is Jewish is far more complex than my religious affiliation. The collective inventory of the Jewish people rests on my shoulders. This inventory shapes and defines my understanding of what it means to be Jewish. The narrative of my people is a story of extraordinary achievement as well as unimaginable horror. For millennia, the Jewish people have left their fate in the hands of others. Our history is filled with extraordinary achievements as well as unimaginable violence. Our centuries-long Diaspora defined our existential identity in ways that cannot be reduced to simple labels. It was the portability of our religion that bound us together as a people, but it was our struggle to fit in; to be accepted that identified us as unique. Despite the fact that we excelled academically, professionally, industrially, we were never looked upon as anything other than Jewish. Professor Said in his book, Orientalism, examined how Europe looked upon the Orient as a dehumanized sea of amorphous otherness. If we accept this point of view, then my question is: How do you explain Western attitudes towards the Jews? We have always been a convenient object of hatred and violent retribution whenever it became convenient. If Europe reduced the Orient to an essentialist other, to borrow Professor Said’s eloquent language, then how do we explain the dehumanizing treatment of Jews who lived in the heart of Europe? We did not live in a distant, exotic land where the West had discursive power over us. We thought of ourselves as assimilated. We studied Western philosophy, literature, music, and internalized the same culture as our dominant Christian brethren. Despite our contribution to every conceivable field of human endeavor, we were never fully accepted as equals. On the contrary, we were always the first to be blamed for the ills of Western Europe. Two hundred thousand Jews were forcibly removed from Spain in 1492 and thousands more were forcibly converted to Christianity in Portugal four years later. By the time we get to the Holocaust, our worst fears were realized. Jewish history and consciousness will be dominated by the traumatic memories of this unspeakable event. No people in history have undergone an experience of such violence and depth. Israel’s obsession with physical security; the sharp Jewish reaction to movements of discrimination and prejudice; an intoxicated awareness of life, not as something to be taken for granted but as a treasure to be fostered and nourished with eager vitality, a residual distrust of what lies beyond the Jewish wall, a mystical belief in the undying forces of Jewish history, which ensure survival when all appears lost; all these, together with the intimacy of more personal pains and agonies, are the legacy which the Holocaust transmits to the generation of Jews who have grown up under its shadow. -Fictional debate between Edward Said and Abba Eban.

Putting it all together, fluctuations in attitudes and behavior combine to make the stock market the ultimate pendulum. In my 47 full calendar years in the investment business, starting with 1970, the annual returns on the S&P 500 have swung from plus 37% to minus 37%. Averaging out good years and bad years, the long-run return is usually stated as 10% or so. Everyone’s been happy with that typical performance and would love more of the same. But remember, a swinging pendulum may be at its midpoint “on average,” but it actually spends very little time there. The same is true of financial market performance. Here’s a fun question (and a good illustration): for how many of the 47 years from 1970 through 2016 was the annual return on the S&P 500 within 2% of “normal”—that is, between 8% and 12%? I expected the answer to be “not that often,” but I was surprised to learn that it had happened only three times! It also surprised me to learn that the return had been more than 20 percentage points away from “normal”—either up more than 30% or down more than 10%—more than one-quarter of the time: 13 out of the last 47 years. So one thing that can be said with total conviction about stock market performance is that the average certainly isn’t the norm. Market fluctuations of this magnitude aren’t nearly fully explained by the changing fortunes of companies, industries or economies. They’re largely attributable to the mood swings of investors. Lastly, the times when return is at the extremes aren’t randomly distributed over the years. Rather they’re clustered, due to the fact that investors’ psychological swings tend to persist for a while—to paraphrase Herb Stein, they tend to continue until they stop. Most of those 13 extreme up or down years were within a year or two of another year of similarly extreme performance in the same direction.

1. I know that I have the ability to achieve the object of my Definite Purpose in life. Therefore I demand of myself persistent, continuous action towards its attainment, and I here and now promise to take such action. 2. I realise the dominating thoughts of my mind will eventually reproduce themselves in outward, physical action and gradually transform themselves into physical reality. Therefore I will concentrate my thoughts for 30 minutes daily upon the task of thinking of the person I intend to become, thereby creating in my mind a clear mental picture of that person. 3. I know through the principle of autosuggestion that any desire I persistently hold in my mind will eventually seek expression through some practical means of attaining the object. Therefore I will devote 10 minutes daily to demanding of myself the development of self-confidence . 4. I have clearly written down a description of my Definite Chief Aim in life. I will never stop trying until I have developed sufficient self-confidence for its attainment. 5. I fully realise that no wealth or position can long endure unless built upon truth and justice. Therefore I will engage in no transaction that does not benefit all whom it affects. I will succeed by attracting to myself the forces I wish to use, and the cooperation of other people. I will induce others to serve me because of my willingness to serve others. I will eliminate hatred, envy, jealousy, selfishness and cynicism by developing love for all humanity because I know that a negative attitude towards others can never bring me success. I will cause others to believe in me, because I will believe in them, and in myself. I will sign my name to this formula, commit it to memory and repeat it aloud once a day, with full faith that it will gradually influence my thoughts and actions so that I will become a self-reliant and successful person.

In short the only fully rational world would be the world of wishing-caps, the world of telepathy, where every desire is fulfilled instanter, without having to consider or placate surrounding or intermediate powers. This is the Absolute's own world. He calls upon the phenomenal world to be, and it IS, exactly as he calls for it, no other condition being required. In our world, the wishes of the individual are only one condition. Other individuals are there with other wishes and they must be propitiated first. So Being grows under all sorts of resistances in this world of the many, and, from compromise to compromise, only gets organized gradually into what may be called secondarily rational shape. We approach the wishing-cap type of organization only in a few departments of life. We want water and we turn a faucet. We want a kodak-picture and we press a button. We want information and we telephone. We want to travel and we buy a ticket. In these and similar cases, we hardly need to do more than the wishing—the world is rationally organized to do the rest. But this talk of rationality is a parenthesis and a digression. What we were discussing was the idea of a world growing not integrally but piecemeal by the contributions of its several parts. Take the hypothesis seriously and as a live one. Suppose that the world's author put the case to you before creation, saying: "I am going to make a world not certain to be saved, a world the perfection of which shall be conditional merely, the condition being that each several agent does its own 'level best.' I offer you the chance of taking part in such a world. Its safety, you see, is unwarranted. It is a real adventure, with real danger, yet it may win through. It is a social scheme of co-operative work genuinely to be done. Will you join the procession? Will you trust yourself and trust the other agents enough to face the risk?" Should you in all seriousness, if participation in such a world were proposed to you, feel bound to reject it as not safe enough? Would you say that, rather than be part and parcel of so fundamentally pluralistic and irrational a universe, you preferred to relapse into the slumber of nonentity from which you had been momentarily aroused by the tempter's voice? Of course if you are normally constituted, you would do nothing of the sort. There is a healthy- minded buoyancy in most of us which such a universe would exactly fit. We would therefore accept the offer—"Top! und schlag auf schlag!" It would be just like the world we practically live in; and loyalty to our old nurse Nature would forbid us to say no. The world proposed would seem 'rational' to us in the most living way. Most of us, I say, would therefore welcome the proposition and add our fiat to the fiat of the creator. Yet perhaps some would not; for there are morbid minds in every human collection, and to them the prospect of a universe with only a fighting chance of safety would probably make no appeal. There are moments of discouragement in us all, when we are sick of self and tired of vainly striving. Our own life breaks down, and we fall into the attitude of the prodigal son. We mistrust the chances of things. We want a universe where we can just give up, fall on our father's neck, and be absorbed into the absolute life as a drop of water melts into the river or the sea. The peace and rest, the security desiderated at such moments is security against the bewildering accidents of so much finite experience. Nirvana means safety from this everlasting round of adventures of which the world of sense consists. The hindoo and the buddhist, for this is essentially their attitude, are simply afraid, afraid of more experience, afraid of life. And to men of this complexion, religious monism comes with its consoling words: "All is needed and essential—even you with your sick soul and heart. All are one

Propaganda of integration The less educated and informed the people to whom propaganda of agitation is addressed, the easier it is to make such propaganda. That is why it is particularly suited for use among the so-called lower classes (the proletariat) and among African peoples. There it can rely on some key words of magical import, which are believed without question even though the hearers cannot attribute any real content to them and do not fully understand them.... In contrast to this propaganda of agitation is the PROPAGANDA OF INTEGRATION — the propaganda of developed nations and characteristic of our civilization; in fact it did not eXist before the 20TH century. It is a propaganda of conformity- It is related to the fact, analyzed earlier, that in Western society it is no longer sufficient to obtain a transitory political act (such as a vote); one needs total adherence to a society's truths and behavioral patterns. As the more perfectly uniform the societv, the stronger its power and effectiveness each member should be only an organic and functional fragment of it, perfectly adapted and integrated. He must share the stereotypes, beliefs and reactions of the group: he must be an active participant in its economic, ethical, esthetic, and political doings. All his activities, all his sentiments are dependent on this collectivity. And, as he is often reminded, he can fulfill himself only through this collectivity, as a member of the group. Propaganda of integration thus aims at making the individual participate in his society in every way. It is a long-term propaganda, a self-reproducing propaganda that seeks to obtain stable behavior, to adapt the individual to his everyday life, to reshape his thoughts and behavior in terms of the permanent social setting. We can see that this propaganda is more extensive and complex than propaganda of agitation it must be permanent, for the Individual can no longer be left to himself.

Self-Confidence Formula First. I know that I have the ability to achieve the object of my Definite Purpose in life, therefore, I DEMAND of myself persistent, continuous action toward its attainment, and I here and now promise to render such action. Second. I realize the dominating thoughts of my mind will eventually reproduce themselves in outward, physical action, and gradually transform themselves into physical reality, therefore, I will concentrate my thoughts for thirty minutes daily, upon the task of thinking of the person I intend to become, thereby creating in my mind a clear mental picture of that person. Third. I know through the principle of auto-suggestion, any desire that I persistently hold in my mind will eventually seek expression through some practical means of attaining the object back of it, therefore, I will devote ten minutes daily to demanding of myself the development of SELF-CONFIDENCE. Fourth. I have clearly written down a description of my DEFINITE CHIEF AIM in life, and I will never stop trying, until I shall have developed sufficient self-confidence for its attainment. Fifth. I fully realize that no wealth or position can long endure, unless built upon truth and justice, therefore, I will engage in no transaction which does not benefit all whom it affects. I will succeed by attracting to myself the forces I wish to use, and the cooperation of other people. I will induce others to serve me, because of my willingness to serve others. I will eliminate hatred, envy, jealousy, selfishness, and cynicism, by developing love for all humanity, because I know that a negative attitude toward others can never bring me success. I will cause others to believe in me, because I will believe in them, and in myself. I will sign my name to this formula, commit it to memory, and repeat it aloud once a day, with full FAITH that it will gradually influence my THOUGHTS and ACTIONS so that I will become a self-reliant, and successful person.

In looking for a vocabulary for this quest for authenticity, I found psychoanalysts more helpful than lawyers. The object-relations theorist D. W. Winnicott makes a distinction between a True Self and a False Self that usefully tracks the distinction between the uncovered and covered selves. The True Self is the self that gives an individual the feeling of being real, which is “more than existing; it is finding a way to exist as oneself, and to relate to objects as oneself, and to have a self into which to retreat for relaxation.” The True Self is associated with human spontaneity and authenticity: “Only the True Self can be creative and only the True Self can feel real.” The False Self, in contrast, gives an individual a sense of being unreal, a sense of futility. It mediates the relationship between the True Self and the world. What I love about Winnicott is that he does not demonize the False Self. To the contrary, Winnicott believes the False Self protects the True Self: “The False Self has one positive and very important function: to hide the True Self, which it does by compliance with environmental demands.” Like a king castling behind a rook in chess, the more valuable but less powerful piece retreats behind the less valuable but more powerful one. Because the relationship between the True Self and the False Self is symbiotic, Winnicott believes both selves will exist even in the healthy individual. Nonetheless, Winnicott defines health according to the degree of ascendancy the True Self gains over the False one. At the negative extreme, the False Self completely obscures the True Self, perhaps even from the individual herself. In a less extreme case, the False Self permits the True Self “a secret life.” The individual approaches health only when the False Self has “as its main concern a search for conditions which will make it possible for the True Self to come into its own.” Finally, in the healthy individual, the False Self is reduced to a “polite and mannered social attitude,” a tool available to the fully realized True Self.

First: I know that I have the ability to achieve the object of my definite purpose, therefore I demand of myself persistent, aggressive and continuous action toward its attainment. Second: I realize that the dominating thoughts of my mind eventually reproduce themselves in outward, bodily action, and gradually transform themselves into physical reality, therefore I will concentrate My mind for thirty minutes daily upon the task of thinking of the person I intend to be, by creating a mental picture of this person and then transforming that picture into reality through practical service. Third: I know that through the principle of Autosuggestion, any desire that I persistently hold in my mind will eventually seek expression through some practical means of realizing it, therefore I shall devote ten minutes daily to demanding of myself the development of the factors named in the sixteen lessons of this Reading Course on the Law of Success. Fourth: I have clearly mapped out and written down a description of my definite purpose in life, for the coming five years. I have set a price on my services for each of these five years; a price that I intend to earn and receive, through strict application of the principle of efficient, satisfactory service which I will render in advance. Fifth: I fully realize that no wealth or position can long endure unless built upon truth and justice, therefore I will engage in no transaction which does not benefit all whom it affects. I will succeed by attracting to me the forces I wish to use, and the co-operation of other people. I will induce others to serve me because I will first serve them. I will eliminate hatred, envy, jealousy, selfishness and cynicism by developing love for all humanity, because I know that a negative attitude toward others can never bring me success. I will cause others to believe in me because I will believe in them and in myself. I will sign my name to this formula, commit it to memory and repeat it aloud once a day with full faith that it will gradually influence my entire life so that I will become a successful and happy worker in my chosen field of endeavor.

Self-Confidence Formula First. I know that I have the ability to achieve the object of my Definite Purpose in life; therefore, I DEMAND of myself persistent, continuous action toward its attainment, and I here and now promise to render such action. Second. I realize that the dominating thoughts of my mind will eventually reproduce themselves in outward, physical action, and gradually transform themselves into physical reality; therefore, I will concentrate my thoughts for 30 minutes daily upon the task of thinking of the person I intend to become, thereby creating in my mind a clear mental picture of that person. Third. I know that through the principle of autosuggestion any desire that I persistently hold in my mind will eventually seek expression through some practical means of attaining the object back of it; therefore, I will devote ten minutes daily to demanding of myself the development of SELF-CONFIDENCE. Fourth. I have clearly written down a description of my DEFINITE CHIEF AIM in life, and I will never stop trying until I shall have developed sufficient self-confidence for its attainment.4 Fifth. I fully realize that no wealth or position can long endure unless built upon truth and justice; therefore, I will engage in no transaction that does not benefit all whom it affects. I will succeed by attracting to myself the forces I wish to use and the cooperation of other people. I will induce others to serve me because of my willingness to serve others. I will eliminate hatred, envy, jealousy, selfishness, and cynicism by developing love for all humanity—because I know that a negative attitude toward others can never bring me success. I will cause others to believe in me because I will believe in them and in myself. Sixth. I will sign my name to this formula, commit it to memory, and repeat it aloud once a day, with full FAITH that it will gradually influence my THOUGHTS and ACTIONS so that I will become a self-reliant and successful person. Back of this formula is a law of Nature which no one has yet been able to explain. It has baffled the scientists of all ages. The psychologists have named this the “Law of Autosuggestion” and let it go at that.

I’ve been discussing elite attitudes toward democracy. I sketched a line from the first democratic revolution, with its fear and contempt for the rascal multitude who were asking for ridiculous things like universal education, health care, and democratization of law, wanting to be ruled by countrymen like themselves who know the people’s sores, not by knights and gentlemen who just oppress them. From there to the second major democratic revolution establishing the US Constitution, which was, as discussed last time, a Framers’ Coup, the title of the main scholarly work, a coup by elites that the author describes as a conservative counterrevolution against excessive democracy. On to the twentieth century and such leading progressive theorists of democracy as Walter Lippmann, Edward Bernays, Harold Lasswell, and Reinhold Niebuhr, and their conception that the public has to be put in its place. They’re spectators, not participants. The responsible men, the elite, have to be protected from the trampling and the roar of the bewildered herd, who have to be kept in line with necessary illusions, emotionally potent oversimplifications, and, in general, engineering of consent, which has become a gigantic industry devoted to some aspects of the task, while responsible intellectuals take care of others. The men of best quality through the ages have to be self-indoctrinated, as Orwell discussed. They must internalize the understanding that there are certain things it just wouldn’t do to say. It must be so fully internalized that it becomes as routine as taking a breath. What else could anyone possibly believe? As long as all of this is in place, the system functions properly, with no crises. This picture, I think, captures crucial features of thought control in the more free societies, but it is misleading in essential ways. Most importantly, it largely omitted the constant popular struggles to extend the range of democracy, with many successes. Even in the last generation, there have been quite substantial successes. Such successes typically lead to a reaction. Those with power and privilege don’t relinquish it easily. The neoliberal period that we’re now enduring, long in planning, is such a reaction.

There are two famous quips of Stalin which are both grounded in this logic. When Stalin answered the question "Which deviation is worse, the Rightist or the Leftist one?" by "They are both worse!", the underlying premise is that the Leftist deviation is REALLY ("objectively," as Stalinists liked to put it) not leftist at all, but a concealed Rightist one! When Stalin wrote, in a report on a party congress, that the delegates, with the majority of votes, unanimously approved the CC resolution, the underlying premise is, again, that there was really no minority within the party: those who voted against thereby excluded themselves from the party... In all these cases, the genus repeatedly overlaps (fully coincides) with one of its species. This is also what allows Stalin to read history retroactively, so that things "become clear" retroactively: it was not that Trotsky was first fighting for the revolution with Lenin and Stalin and then, at a certain stage, opted for a different strategy than the one advocated by Stalin; this last opposition (Trotsky/Stalin) "makes it clear" how, "objectively," Trotsky was against revolution all the time back. We find the same procedure in the classificatory impasse the Stalinist ideologists and political activists faced in their struggle for collectivization in the years 1928-1933. In their attempt to account for their effort to crush the peasants' resistance in "scientific" Marxist terms, they divided peasants into three categories (classes): the poor peasants (no land or minimal land, working for others), natural allies of the workers; the autonomous middle peasants, oscillating between the exploited and exploiters; the rich peasants, "kulaks" (employing other workers, lending them money or seeds, etc.), the exploiting "class enemy" which, as such, has to be "liquidated." However, in practice, this classification became more and more blurred and inoperative: in the generalized poverty, clear criteria no longer applied, and other two categories often joined kulaks in their resistance to forced collectivization. An additional category was thus introduced, that of a subkulak, a peasant who, although, with regard to his economic situation, was to poor to be considered a kulak proper, nonetheless shared the kulak "counter-revolutionary" attitude.

Romans 14 The Danger of Criticism 1 Accept other believers who are weak in faith, and don’t argue with them about what they think is right or wrong. 2 For instance, one person believes it’s all right to eat anything. But another believer with a sensitive conscience will eat only vegetables. 3 Those who feel free to eat anything must not look down on those who don’t. And those who don’t eat certain foods must not condemn those who do, for God has accepted them. 4 Who are you to condemn someone else’s servants? Their own master will judge whether they stand or fall. And with the Lord’s help, they will stand and receive his approval. 5 In the same way, some think one day is more holy than another day, while others think every day is alike. You should each be fully convinced that whichever day you choose is acceptable. 6 Those who worship the Lord on a special day do it to honor him. Those who eat any kind of food do so to honor the Lord, since they give thanks to God before eating. And those who refuse to eat certain foods also want to please the Lord and give thanks to God. 7 For we don’t live for ourselves or die for ourselves. 8 If we live, it’s to honor the Lord. And if we die, it’s to honor the Lord. So whether we live or die, we belong to the Lord. 9 Christ died and rose again for this very purpose—to be Lord both of the living and of the dead. 10 So why do you condemn another believer[*]? Why do you look down on another believer? Remember, we will all stand before the judgment seat of God. 11 For the Scriptures say,    “‘As surely as I live,’ says the LORD,    ‘every knee will bend to me,        and every tongue will declare allegiance to God.[*]’” 12 Yes, each of us will give a personal account to God. 13 So let’s stop condemning each other. Decide instead to live in such a way that you will not cause another believer to stumble and fall. 14 I know and am convinced on the authority of the Lord Jesus that no food, in and of itself, is wrong to eat. But if someone believes it is wrong, then for that person it is wrong. 15 And if another believer is distressed by what you eat, you are not acting in love if you eat it. Don’t let your eating ruin someone for whom Christ died. 16 Then you will not be criticized for doing something you believe is good. 17 For the Kingdom of God is not a matter of what we eat or drink, but of living a life of goodness and peace and joy in the Holy Spirit. 18 If you serve Christ with this attitude, you will please God, and others will approve of you, too. 19 So then, let us aim for harmony in the church and try to build each other up. 20 Don’t tear apart the work of God over what you eat. Remember, all foods are acceptable, but it is wrong to eat something if it makes another person stumble. 21 It is better not to eat meat or drink wine or do anything else if it might cause another believer to stumble.[*] 22 You may believe there’s nothing wrong with what you are doing, but keep it between yourself and God. Blessed are those who don’t feel guilty for doing something they have decided is right. 23 But if you have doubts about whether or not you should eat something, you are sinning if you go ahead and do it. For you are not following your convictions. If you do anything you believe is not right, you are sinning.[*]

Nazism, fascism, and communism were belief systems adopted passionately by millions of well-educated men and women. Taken together, all of the totalitarian ideologies were self-contained and delivered through a one-way flow of propaganda that prevented the people who were enmeshed in the ideology from actively participating in challenging its lack of human values. Unfortunately, the legacy of the twentieth century’s ideologically driven bloodbaths has included a new cynicism about reason itself—because reason was so easily used by propagandists to disguise their impulse to power by cloaking it in clever and seductive intellectual formulations. In an age of propaganda, education itself can become suspect. When ideology is so often woven into the “facts” that are delivered in fully formed and self-contained packages, people naturally begin to develop some cynicism about what they are being told. When people are subjected to ubiquitous and unrelenting mass advertising, reason and logic often begin to seem like they are no more than handmaidens for the sophisticated sales force. And now that these same techniques dominate the political messages sent by candidates to voters, the integrity of our democracy has been placed under the same cloud of suspicion. Many advocacy organizations—progressive as well as conservative—often give the impression that they already have exclusive possession of the truth and merely have to “educate” others about what they already know. Resentment toward this attitude is also one of the many reasons for a resurgence of the traditional anti-intellectual strain in America. When people don’t have an opportunity to interact on equal terms and test the validity of what they’re being “taught” in the light of their own experience, and share with one another in a robust and dynamic dialogue that enriches what the “experts” are telling them with the wisdom of the groups as a whole, they naturally begin to resist the assumption that the experts know best. If well-educated citizens have no effective way to communicate their ideas to others and no realistic prospect of catalyzing the formation of a critical mass of opinion supporting their ideas, then their education is for naught where the vitality of our democracy is concerned.

Chinese family businesses instinctively thought of ways of hiding income from the tax collector. The situation is quite different in Japan, where the family is weaker and individuals are pulled in different directions by the various vertical authority structures standing above them. The entire Japanese nation, with the emperor at the top, is, in a sense, the ie of all ies, and calls forth a degree of moral obligation and emotional attachment that the Chinese emperor never enjoyed. Unlike the Japanese, the Chinese have had less of a we-against-them attitude toward outsiders and are much more likely to identify with family, lineage, or region as with nation. The dark side to the Japanese sense of nationalism and proclivity to trust one another is their lack of trust for people who are not Japanese. The problems faced by non-Japanese living in Japan, such as the sizable Korean community, have been widely noted. Distrust of non-Japanese is also evident in the practices of many Japanese multinationals operating in other countries. While aspects of the Japanese lean manufacturing system have been imported with great success into the United States, Japanese transplants have been much less successful integrating into local American supplier networks. Japanese auto companies building assembly plants in the United States, for example, have tended to bring over with them the suppliers in their network organizations from Japan. According to one study, some ninety percent of the parts for Japanese cars assembled in America come from Japan or from subsidiaries of Japanese companies in America.43 This is perhaps predictable given the cultural differences between the Japanese assembler and the American subcontractor but has understandably led to hard feelings between the two. To take another example, while Japanese multinationals have hired a great number of native executives to run their overseas businesses, these people are seldom treated like executives at the same level in Japan. An American working for a subdivision of a Japanese company in the United States might aspire to rise within that organization but is very unlikely to be asked to move to Tokyo or even to a higher post outside the United States.44 There are exceptions. Sony America, for example, with its largely American staff, is highly autonomous and often influences its parent in Japan. But by and large, the Japanese radius of trust can be fully extended only to other Japanese.

The failure of the West fully to take advantage of the opportunity offered by a reformist president in Iran already looks like a bad mistake. One such opportunity came after the September 11, 2001, attacks in the United States when members of the Iranian leadership (not just Khatami, but also Khamenei) condemned the terrorist action in forthright terms, and ordinary Iranians showed their sympathies with candlelit vigils in the streets of Tehran—more evidence of the marked difference of attitude between Iranians and other Middle Eastern peoples. Another opportunity came after Iran gave significant help to the coalition forces against the Taliban later in 2001, helping to persuade the Northern Alliance to accept democratic arrangements for post-Taliban Afghanistan.2 In 2002 Iranians were rewarded with President George W. Bush’s “Axis of Evil” speech, which lumped Iran with Iraq and North Korea. Finally, the Bush administration ignored an Iranian offer in the spring of 2003 (shortly after the fall of Baghdad), via the Swiss, for bilateral talks toward a Grand Bargain that appeared to promise a possible resolution of the nuclear issue and de facto Iranian recognition of Israel. The purpose of all this is not to reinforce the cringing sense of guilt that bedevils many Western observers who look at the Middle East. It is not All Our Fault, and no doubt if the Iranians had been in the position of strength that Britain was between 1815 and 1950, or that the United States has been in since then, they would have behaved as badly, and quite possibly worse. The Iranians also missed opportunities for rapprochement in the Khatami years. But too often we have gotten things wrong, and that has had a cost. It is important to see events from an Iranian perspective, to see how we got things wrong, and to see what needs to be done in order to get them right. The most important thing is this: if we make commitments and assert certain principles, we must be more careful to mean what we say and to uphold those principles.

Little Jimmy got a parrot for Christmas. The bird was fully grown, with a very bad attitude and a worse vocabulary. Every other word out of its beak was an expletive; those that weren’t expletives were, to say the least, rude. Jimmy tried to change the bird’s habits by constantly saying sweet, polite words, playing soft music, anything he could think of. Nothing worked. He yelled at the bird and the bird got worse. He shook the bird and the bird got madder and even more revolting. Finally, in a moment of desperation, Jimmy put the parrot in the freezer. For a few moments he heard the bird swearing, squawking, kicking, and screaming and then, suddenly, there was absolute quiet. Jimmy was frightened that he might have actually hurt the bird, and quickly opened the freezer door. The parrot calmly stepped out onto Jimmy’s extended arm and said, “I’m sorry that I offended you with my language and my actions, and I ask your forgiveness. I will endeavor to correct my behavior.” Jimmy was astounded at the change in the bird’s attitude and was about to ask what had changed him, when the parrot said, “May I ask what the chicken did?

(The world is very beautiful, all you need is a fit body and positive mental attitude to live every moment of it fully. Live in the present. Forget the past or the future. We all have tremendous power within… such a power that we can achieve anything we desire.)

Outsourcing requires a tight integration of suppliers, making sure that all pieces arrive just in time. Therefore, when some suppliers were unable to deliver certain basic components like capacitors and flash memory, Compaq's network was paralyzed. The company was looking at 600,000 to 700,000 unfilled orders in handheld devices. The $499 Pocket PCs were selling for $700 to $800 at auctions on eBay and Amazon.com. Cisco experienced a different but equally damaging problem: When orders dried up, Cisco neglected to turn off its supply chain, resulting in a 300 percent ballooning of its raw materials inventory. The final numbers are frightening: The aggregate market value loss between March 2000 and March 2001 of the twelve major companies that adopted outsourcing-Cisco, Dell, Compaq, Gateway, Apple, IBM, Lucent, Hewlett-Packard, Motorola, Ericsson, Nokia, and Nortel-exceeded $1.2 trillion. The painful experience of these companies and their investors is a vivid demonstration of the consequences of ignoring network effects. A me attitude, where the company's immediate financial balance is the only factor, limits network thinking. Not understanding how the actions of one node affect other nodes easily cripples whole segments of the network. Experts agree that such rippling losses are not an inevitable downside of the network economy. Rather, these companies failed because they outsourced their manufacturing without fully understanding the changes required in their business models. Hierarchical thinking does not fit a network economy. In traditional organizations, rapid shifts can be made within the organization, with any resulting losses being offset by gains in other parts of the hierarchy. In a network economy each node must be profitable. Failing to understand this, the big players of the network game exposed themselves to the risks of connectedness without benefiting from its advantages. When problems arose, they failed to make the right, tough decisions, such as shutting down the supply line in Cisco's case, and got into even bigger trouble. At both the macro- and the microeconomic level, the network economy is here to stay. Despite some high-profile losses, outsourcing will be increasingly common. Financial interdependencies, ignoring national and continental boundaries, will only be strengthened with globalization. A revolution in management is in the making. It will take a new, network-oriented view of the economy and an understanding of the consequences of interconnectedness to smooth the way.

When trying to overcome temptations, successful people think “I don’t” instead of “I can’t” Successful people don’t think about what they don’t want. Instead, they think about what they do want. Instead of suppressing negative habits, successful people focus on replacing them. Instead of vaguely thinking about what they would like to achieve, successful people write and shareSMART goals Successful people use “if-then” thinking to achieve their goals. Using “if-then” planning triples their chances of achieving success. Successful people commit themselves fully to their goal and take daily action to achieve it Successful people use the five-minute technique to overcome procrastination. “To-go” thinking keeps successful people motivated so that they can achieve their goals Unsuccessful people think that achieving their goals will be easy. Successful people are confident in achieving their goals but realize that the process of doing so will be difficult. If you want increase your chances of achieving your goals, be a realistic optimist. Successful people don’t just visualize success. They also think about and prepare themselves for the difficulties they will encounter. They visualize themselves persisting even when things get rough. Successful people think of failures as part of the process of achieving success. Instead of shying away from failure, they give themselves permission to fail. Doing so allows them to still stay motivated even when they do fail. Unsuccessful people think that their abilities and intelligence levels are fixed. Successful people think that they can improve themselves through hard work. Unsuccessful people look at criticism and failure as a negative judgement of their abilities. Successful people, on the other hand, view criticism and failure as opportunities for improvement. Successful people are successful because they make a conscious choice to adopt the above habits, attitudes and thinking processes. Success is not an accident - it is a choice.

I didn’t know what had ignited our passion, but with my hands in Narian’s hair and our mouths moving together, I was rapidly losing my ability to think. It was afternoon, and we were in my study, the door closed but not locked, and anyone, Cokyrian or Hytanican, could walk in at any moment. Narian lifted me and set me on my desk, knocking a few papers to the floor, and I wrapped my legs around his waist. I laughed through our kiss until he was forced to come up for air. “What?” he asked, cheeks flushed, his visage happy and dazed. “What are we doing?” “I don’t know, but I’m enjoying it,” he said, caressing my neck with his lips. Despite how difficult he was making it for me to form words, I stuttered out a halfhearted objection. “Narian, you realize…we’re going to be caught.” He was breathing heavily and took a moment to answer, too busy concentrating on the hollow of my throat. “Somehow…I can’t bring myself…to care.” Still grasping his hair, I pulled his head back, kissing him once more fully on the lips. “That’s a new attitude you’ve adopted.” He laughed. “The High Priestess and Rava appear to know we’re in love, so even if we’re discovered, it won’t be much of a shock to the powers that be.” Despite his words, he practically leaped away from me when the door opened. I crossed my legs, giving him a sideways glare for leaving me sitting rather inappropriately on the edge of my desk, and he rubbed the back of his neck in sheepish apology. Of course it was Rava crossing the threshold, and she took in our postures before slamming the door, her expression particularly unpleasant. “So this is how the two of you handle the affairs of the province,” she growled.

Nevertheless, critiques of karma often center on this notion of individual responsibility and suggest it produces an unsympathetic attitude toward others and leads to a dubious tendency to blame. The poor are blamed for being poor, and so on. Buddhism is said, falsely, to assign fault to individuals for all their circumstances and to deny agency. If we are poor, for instance, it might be thought, more or less automatically, that we will stay that way until our karmic debt runs out, and then, after we die, we may then be reborn in fortunate circumstances, becoming a wealthy entrepreneur perhaps. This type of thinking cannot be reconciled with Buddhism’s emphasis on the interconnectedness of all things though, which fully acknowledges the fertile complexity of influences on persons, including their environment.

However, if you do not believe your clients, they may sense your doubt and never fully trust you. As Bruce Goderez (1986), director of a PTSD inpatient unit says, "It is important for the clinician and counselor to be willing to be made a fool." In other words, it is better that you believe a client who is lying or distorting the truth than to disbelieve a hurting trauma survivor who may never seek help again if your attitude is one of disbelief or disdain. Even if that client were to continue in therapy, they would never fully trust you.

But it is one thing to complain about one’s parents deeds and quite another to take the facts of the matter fully and completely seriously. The latter course arouses the infant’s fear of punishment. Accordingly, many prefer to leave their earliest perceptions in a state of repression, to avoid looking the truth in the face, to extenuate their parents’ deeds, and to reconcile themselves with the idea of forgiveness. But this attitude merely serves to perpetuate the futile expectations we have entertained since our childhood. I

don’t expect much to change anytime soon. These former gatekeepers of opinion live in a mind-numbing bubble in which they still think they set public attitudes. In the digital age, though, that is no longer the case. These types will keep chugging along until the writing is on the wall—or the pink slips have finally fully engulfed America’s newsrooms.