Future Undertaking Meaning Quotes

I don’t mean to sound pessimistic. I only do because I can see how wrong my choices were. Don’t do it like this. Don’t enter believing yourself a node in a grand undertaking, that your past and your trauma will define your future, that individuals don’t matter. The most radical thing I ever did was love him, and I wasn’t even the first person in this story to do that. But you can get it right, if you try. You will have hope, and you have been forgiven. Forgiveness, which takes you back to the person you were and lets you reset them. Hope, which exists in a future in which you are new. Forgiveness and hope are miracles. They let you change your life. They are time-travel.

This is how you change history. As far as you know—or as far as the you that is me knows—the time-door is broken. You may never receive this document, which tells you what you will become if you follow this version of yourself. But if this falls into your hands, then I want you to know how it happens, step by step, so that you can change it. I exist at the beginning and end of this account, which is a kind of time-travel, but I hope you’ll find a way to contain me. I know how much you’ve longed for your future to lean down and cup your face, to whisper “Don’t worry, it gets better.” The truth is, it won’t get better if you keep making the same mistakes. It can get better, but you must allow yourself to imagine a world in which you are better. I don’t mean to sound pessimistic. I only do because I can see how wrong my choices were. Don’t do it like this. Don’t enter believing yourself a node in a grand undertaking, that your past and your trauma will define your future, that individuals don’t matter. The most radical thing I ever did was love him, and I wasn’t even the first person in this story to do that. But you can get it right, if you try. You will have hope, and you have been forgiven. Forgiveness, which takes you back to the person you were and lets you reset them. Hope, which exists in a future in which you are new. Forgiveness and hope are miracles. They let you change your life. They are time-travel.

One thus gets an impression that civilization is something which was imposed on a resisting majority by a minority which understood how to obtain possession of the means to power and coercion. It is, of course, natural to assume that these difficulties are not inherent in the nature or civilization itself but are determined by the imperfections of the cultural forms which have so far been developed. And in fact it is not difficult to indicate those defects. While mankind has made continual advances in its control over nature and may expect to make still greater ones, it is not possible to establish with certainty that a similar advance has been made in the management of human affairs; and probably at all periods, just as now once again, many people have asked themselves whether what little civilization has thus acquired is indeed worth defending at all. One would think that a re-ordering of human relations should be possible, which would remove the sources of dissatisfaction with civilization by renouncing coercion and the suppression of the instincts, so that, undisturbed by internal discord, men might devote themselves to the acquisition of wealth and its enjoyment. That would be a golden age, but it is questionable if such a state of affairs can be realized. It seems rather that every civilization must be built upon coercion and renunciation of instinct; it does not even seem certain that if coercion were to cease the majority of human beings would be prepared to undertake to perform the work necessary for acquiring new wealth. One has, I think, to reckon with the fact that there are present in all men destructive, and therefore anti-social and anti-cultural, trends and that in a great number of people these are strong enough to determine their behavior in human society.

A child who was taught from the age of three or four "You are here for a reason" would face a very different future. Such a child would see the search for meaning in life as a natural thing, the spiritual equivalent of learning your ABCs. There would be no years of postponement, followed by desperate inner turmoil. "Why am I here?" doesn't have to be a fearsome existential question. It is the most joyful exploration a person can undertake, and we do our children an immense favor by presenting it as such. A child who paid attention to just this one principle would have a far richer life - a more successful life - than countless adults for whom "spirit" and "God" remain forever locked in a world of abstraction.

There is a time when the soul lives in God, and a time when God lives in the soul. What is appropriate to one state is inconsistent with the other. When God lives in the soul it ought to abandon itself entirely to his providence. When the soul lives in God it is obliged to procure for itself carefully and very regularly, every means it can devise by which to arrive at the divine union. The whole procedure is marked out; the readings, the examinations, the resolutions. The guide is always at hand and everything is by rule, even the hours for conversation. When God lives in the soul it has nothing left of self, but only that which the spirit which actuates it imparts to it at each moment. Nothing is provided for the future, no road is marked out . . . No more books with marked passages for such a soul; often enough it is even deprived of a regular directior, for God allows it no other support than that which he gives it himself. Its dwelling is in darkness, forgetfulness, abandonment, death and nothingness. . . Everything that others discover with great difficulty this soul finds in abandonment, and what they guard with care in order to be able to find it again, this soul receives at the moment there is occasion for it, and afterwards relinquishes so as to admit nothing but exactly what God desires it to have in order to live by him alone. The former soul undertakes an infinity of good works for the glory of God, the latter is often cast aside in a corner of the world like a bit of broken crockery, apparently of no use to anyone. There, this soul, forsaken by creatures but in the enjoyment of God by a very real, true, and active love (active though infused in repose), does not attempt anything by its own impulse; it only knows that it has to abandon itself and to remain in the hands of God to be used by him as he pleases. Often it is ignorant of its use, but God knows well. The world thinks it is useless, and appearances give colour to this judgment, but nevertheless it is very certain that in mysterious ways and by unknown channels, it spreads abroad an infinite amount of grace on persons who often have no idea of it, and of whom it never thinks . . . . . . Often they do not perceive the outflow of this virtue and even contribute nothing by cooperation: it is like a hidden balm, the perfume of which is exhaled without being recognized, and which knows not its own virtue.

During the boisterous years of my youth nothing used to damp my wild spirits so much as to think that I was born at a time when the world had manifestly decided not to erect any more temples of fame except in honour of business people and State officials. The tempest of historical achievements seemed to have permanently subsided, so much so that the future appeared to be irrevocably delivered over to what was called peaceful competition between the nations. This simply meant a system of mutual exploitation by fraudulent means, the principle of resorting to the use of force in self-defence being formally excluded. Individual countries increasingly assumed the appearance of commercial undertakings, grabbing territory and clients and concessions from each other under any and every kind of pretext. And it was all staged to an accompaniment of loud but innocuous shouting. This trend of affairs seemed destined to develop steadily and permanently. Having the support of public approbation, it seemed bound eventually to transform the world into a mammoth department store. In the vestibule of this emporium there would be rows of monumental busts which would confer immortality on those profiteers who had proved themselves the shrewdest at their trade and those administrative officials who had shown themselves the most innocuous. The salesmen could be represented by the English and the administrative functionaries by the Germans; whereas the Jews would be sacrificed to the unprofitable calling of proprietorship, for they are constantly avowing that they make no profits and are always being called upon to 'pay out'. Moreover they have the advantage of being versed in the foreign languages. Why could I not have been born a hundred years ago? I used to ask myself. Somewhere about the time of the Wars of Liberation, when a man was still of some value even though he had no 'business'. Thus I used to think it an ill-deserved stroke of bad luck that I had arrived too late on this terrestrial globe, and I felt chagrined at the idea that my life would have to run its course along peaceful and orderly lines. As a boy I was anything but a pacifist and all attempts to make me so turned out futile.

I wrote almost every word of this book sitting in a coffee shop about two blocks from my home. Most weekdays I would walk in, find a spot near an electrical outlet, fire up my laptop, and then head to the counter to order my beverage. I am a person of routines when it comes to food and drink, so every day for about 6 months I placed the same order: medium green tea. The coffee shop had its routines as well, which meant that most of the time I was placing my order with the same young woman. Yet in spite of the fact that she saw my smiling face 3 or 4 days a week making the same order, she always looked up at me expectantly when I arrived, as if I had not requested the same thing a hundred times before. She would even ask me the same two questions about my tea order every time: “Hot or cold?” “Honey or lemon?” Hot and No. Every time. As the weeks and months of this stretched on, it became a mild source of amusement to me to see if she would ever remember my order. She never did. Until, that is, I walked in one day and felt a little mischievous. “Can I help you?” she said. “Can you guess?” I replied. She looked up as if seeing me for the first time, and she smiled sheepishly. “Oh gosh,” she said. “Why am I blanking?” “It's OK,” I said. “No problem. Medium green tea. Hot, nothing in it.” The next time I showed up at the coffee shop was a couple of days later. I walked in, found my spot, fired up the laptop, and approached my forgetful friend at the counter. To my astonishment, she pointed at me with a smile and said: “Medium green tea, hot, no honey or lemon?” This little story illustrates perfectly a learning phenomenon called the retrieval effect (and sometimes also called the testing effect). Put as simply as possible, the retrieval effect means that if you want to retrieve knowledge from your memory, you have to practice retrieving knowledge from your memory. The more times that you practice remembering something, the more capable you become of remembering that thing in the future. Every time I walked into that coffee shop and told the barista my order, she was receiving the information afresh from me; she did not have to draw it from her memory. She was doing the student equivalent of staring at her notes over and over again—a practice that cognitive psychologists will tell you is just about the most ineffective study strategy students can undertake. When I made one very small change to our interaction by “testing” her to remember my order—even though she didn't get it right—she had to practice, for the first time, drawing that piece of information from her memory. And because it was such a simple piece of information, one practice was enough to help her remember it for the next time.

Unconditional Love - Love Without Condition I love you as you are, as you seek to find your own special way to relate to the world. I honour your choices to learn in the way you feel is right for you. I know it is important that you are the person you want to be and not someone that I or others think you "should" be. I realise that I cannot know what is best for you, although perhaps sometimes I think I do. I have not been where you have been, viewing life from the angle you have. I do not know what you have chosen to learn, how you have chosen to learn it, with whom or in what time period. I have not walked life looking through your eyes, so how can I know what you need. I allow you to be in the world without a thought or word of judgement from me about the deeds you undertake. I see no error in the things you say and do. In this place where I am, I see that there are many ways to perceive and experience the different facets of our world. I allow without reservation the choices you make in each moment. I make no judgement of this, for if I would deny your right to your evolution, then I would deny that right for myself and all others. To those who would choose a way I cannot walk, whilst I may not choose to add my power and my energy to this way, I will never deny you the gift of love that God has bestowed within me, for all creation. As I love you, so I shall be loved. As I sow, so shall I reap. I allow you the Universal right of Free Will to walk your own path, creating steps or to sit awhile if that is what is right for you. I will make no judgement that these steps are large or small, nor light or heavy or that they lead up or down, for this is just my viewpoint. I may see you do nothing and judge it to be unworthy and yet it may be that you bring great healing as you stand blessed by the Light of God. I cannot always see the higher picture of Divine Order. For it is the inalienable right of all life to choose their own evolution and with great Love I acknowledge your right to determine your future. In humility I bow to the realisation that the way I see as best for me does not have to mean it is also right for you. I know that you are led as I am, following the inner excitement to know your own path. I know that the many races, religions, customs, nationalities and beliefs within our world bring us great richness and allow us the benefit and teachings of such diverseness. I know we each learn in our own unique way in order to bring that Love and Wisdom back to the whole. I know that if there were only one way to do something, there would need only be one person. I will not only love you if you behave in a way I think you should, or believe in those things I believe in. I understand you are truly my brother and my sister, though you may have been born in a different place and believe in another God than I. The love I feel is for all of God's world. I know that every living thing is a part of God and I feel a Love deep within for every person, animal, tree and flower, every bird, river and ocean and for all the creatures in all the world. I live my life in loving service, being the best me I can, becoming wiser in the perfection of Divine Truth, becoming happier in the joy of ... Unconditional Love

hope you’ll find a way to contain me. I know how much you’ve longed for your future to lean down and cup your face, to whisper “Don’t worry, it gets better.” The truth is, it won’t get better if you keep making the same mistakes. It can get better, but you must allow yourself to imagine a world in which you are better. I don’t mean to sound pessimistic. I only do because I can see how wrong my choices were. Don’t do it like this. Don’t enter believing yourself a node in a grand undertaking, that your past and your trauma will define your future, that individuals don’t matter. The most radical thing I ever did was love him, and I wasn’t even the first person in this story to do that. But you can get it right, if you try. You will have hope, and you have been forgiven. Forgiveness, which takes you back to the person you were and lets you reset them. Hope, which exists in a future in which you are new. Forgiveness and hope are miracles. They let you change your life.

This secular Antichrist from the former Roman Empire will come to power after the rapture. This means I am not looking for the Antichrist today. I am looking for Jesus Christ. I am not even looking for the undertaker. I am looking for the upper-taker—the Lord, who is coming to call us home to be with Him. But once the rapture occurs, the center of world power will shift, and the old Roman Empire—predominantly represented today by the European Union—will suddenly dominate the Western world.

There is no explaining the "pure" experience. There is only the completely unwarranted presupposition that others should others should somehow "understand" that it has taken place. but the judgement whether a "pure" rather than a secondary "experience" has actually occurred can, by definition, only be self-referential.&that would be in order if, simultaneously, there were not the presumption that something objectively meaningful about phenomenal reality had been illuminated.Or, putting it another way,the problem is not what James Joyce termed the "epiphany," the momentary glimpse of meaning experienced by an individual, but rather the refusal to define its existential "place" or recognize its explanatory limits....Insisting upon the absolute character of revelatory truth obviously generates a division between the saved & the damned.There arises the simultaneous desire to abolish blasphemy and bring the heathen into the light.Not every person in quest of the "pure experience,"of course,is a religious fanatic or obsessed with issues of identity.Making existential sense of reality through the pure experience,feeling a sense of belonging, is a serious matter & a legitimate undertaking.But the more the preoccupation with the purity of the experience, it only follows,the more fanatical the believer. In political terms,therefore,the problem is less the lack of intensity in the lived life of the individual than the increasing attempts by individuals and groups to insist that their own,particular,deeply felt existential or religious or aesthetic experience should be privileged in the public realm.Indeed, this runs directly counter to the Enlightenment.... Different ideas have a different role in different spheres of social action.Subjectivity has a pivotal role to play in discussing existential or aesthetic experience while the universal subject is necessary understanding of citizenship or the rule of law.From such a perspective,indeed,the seemingly irresolvable conflict between subjectivity and the subject becomes illusory: it is instead a matter of what should assume primacy in what realm....From the standpoint of a socially constructed subjectivity,however, only members of a particular group can have the appropriate intuition or "experience," to make judgements about their culture or their politics...This stance now embraced by so many on the left,however, actually derives from arguments generated first by the Counter-Enlightenment & then the radical right during the Dreyfus Affair.These reactionaries, too, claimed that rather than introduce "grand narratives" or "totalizing ambitions" or "universal" ideas of justice, intellectuals should commit themselves to the particular groups with whose unique discourses and experiences they, as individuals, are intimately and existentially familiar.The "pure"-or less contaminated- experience of group members was seen as providing them a privileged insight into a particular form of oppression. Criticism from the "outsider" loses its value and questions concerning the adjudication of differences between groups are never faced, ...Not every person who believes in the "pure experience" -again-was an anti-Semite or fascist.But it is interesting how the "pure experience," with its vaunted contempt for the "public" and its social apathy,can be manipulated in the realm of politics.Utopia doesn't appear only in the idea of a former "golden age" located somewhere in the past or the vision of future paradise...history has shown the danger of turning "reason" into an enemy and condemning universal ideals in the name of some parochial sense of "place" rooted in a particular community, Or, put another way, where power matters the "pure" experience is never quite so pure and no "place" is sacrosanct.Better to be a bit more modest when confronting social reality and begin the real work of specifying conditions under which each can most freely pursue his or her existential longing &find a place in the sun.

In the original precise meaning of the word, Sacred Tradition is the tradition which comes from the ancient Church of Apostolic times. In the second to the fourth centuries this was called “the Apostolic Tradition.” One must keep in mind that the ancient Church carefully guarded the inward life of the Church from those outside of her; her Holy Mysteries were secret, being kept from non-Christians. When these Mysteries were performed — Baptism or the Eucharist — those outside the Church were not present; the order of the services was not written down, but was only transmitted orally; and in what was preserved in secret was contained the essential side of the faith. St. Cyril of Jerusalem (4th century) presents this to us especially clearly. In undertaking Christian instruction for those who had not yet expressed a final decision to become Christians, the hierarch precedes his teachings with the following words: “When the catechetical teaching is pronounced, if a catechumen should ask you, ‘What did the instructors say?’ you are to repeat nothing to those who are without (the church). For we are giving to you the mystery and hope of the future age. Keep the Mystery of Him Who is the Giver of rewards. May no one say to you, ‘What harm is it if I shall find out also?’ Sick people also ask for wine, but if it is given at the wrong time it produces disorder to the mind, and there are two evil consequences: the sick one dies, and the physician is slandered” (Prologue to the Catechetical Lectures, chap. 12).

Effort in the Calvinist doctrine had still another psychological meaning. The fact that one did not tire in that unceasing effort and that one succeeded in one's moral as well as one's secular work was a more or less distinct sign of being one of the chosen ones. The irrationality of such compulsive effort is that the activity is not meant to create a desired end but serves to indicate whether or not something will occur which has been determined beforehand, independent of one's own activity or control. This mechanism is a well-known feature of compulsive neurotics. Such persons when afraid of the outcome of an important undertaking may, while awaiting an answer, count the windows of houses or trees on the street. If the number is even, a person feels that things will be alright; if it is uneven, it is a sign that he will fail. Frequently this doubt does not refer to a specific instance but to a person's whole life, and the compulsion to look for "signs" will pervade it accordingly. Often the connection between counting stones, playing solitaire, gambling, and so on, and anxiety and doubt, is not conscious. A person may play solitaire out of a vague feeling of restlessness and only an analysis might uncover the hidden function of his activity: to reveal the future. In Calvinism this meaning of effort was part of the religious doctrine. Originally it referred essentially to moral effort, but later on the emphasis was more and more on effort in one's occupation and on the results of this effort; that is, success or failure in business. Success became the sign of God's grace; failure, the sign of damnation.

A nation can build for the future, invest in the future, and undertake industrial, social, or technological projects for the future, yet if it does not find ways to metabolize its past, it remains without genuine prospects. That means that its youth remains largely stagnant, culturally speaking. The greatness of Western civilization, for all its disfiguring vices, consists in the fact that it has repeatedly found ways to regenerate itself by returning to, or fetching from, its nascent sources. The creative synergy between Western wisdom and Western genius has always taken the form of projective retrieval—of birthing the new from the womb of antecedence. Thus retrieval, in this radical sense, has little to do with revival and everything to do with revitalization.

The Luftons have offered to take Hamlet, provided we undertake the expense of building a pen and covered enclosure. The twins are willing to give the pig away if they have Mr. Lufton’s personal guarantee of his welfare.” Kathleen smiled. “How did that come about?” The footman brought a tea tray from the sideboard, and held it while she measured a few spoonfuls of loose leaves into a small pot. West spread a liberal helping of preserves on a slice of toast. “I told the twins, as tactfully as possible, that Hamlet was never barrowed in infancy, as he should have been. I had no idea the procedure was necessary, or I would have made certain it was done.” “Barrowed?” Kathleen asked, perplexed. West made a scissoring gesture with two fingers. “Oh.” “Remaining, er…intact,” West continued, “has made Hamlet unfit for future consumption, so there’s no reason to fear he’ll end up on the dinner table. But he’ll become increasingly aggressive as he goes through pubescence. It seems he’ll become malodorous as well. He’s now suited for only one purpose. “Do you mean--” Kathleen began. “Might this wait until after breakfast?” Devon asked from behind a newspaper. West sent Kathleen an apologetic grin. “I’ll explain later.” “If you’re going to tell me about the inconvenience of having an uncastrated male in the house,” Kathleen said, “I’m already aware of it.” West choked a little on his toast. There was no sound from Devon’s direction.

the two men had not been close, Muhammad would never have asked what he did. He’d never have felt he had the right to even broach the idea. So when he requested the hand of abu-Talib’s daughter Fakhita in marriage, he certainly cannot have expected to be refused. Yet he was. This was no tale of young star-crossed lovers, however. Marriage in the sixth century was a far more pragmatic arrangement. We know nothing of Fakhita aside from her name. Muhammad’s proposal was made to the father, not the daughter. In effect, he was asking abu-Talib to publicly acknowledge their closeness by declaring him not just “like a son” but a full member of the family. He would no longer be merely a poor relation who had risen in the world, but a son-in-law. Abu-Talib’s decision had nothing to do with the fact that Muhammad and Fakhita were first cousins. Gregor Mendel and the science of genetics were still eleven hundred years in the future, and marriage between cousins was as common in the sixth century, both in Arabia and elsewhere, as it had been in biblical times. It was considered a means of strengthening the internal bonds of a clan, and indeed would remain so in the marriage patterns of European royalty well into the twentieth century. So there is only one possible reason for abu-Talib’s denial of his nephew’s request: he did not consider this an advantageous marriage for his daughter. No matter how much he trusted and relied on Muhammad, the father was not about to marry his daughter to an orphan with no independent means. He intended for her to marry into the Meccan elite, and quickly made a more suitably aristocratic match for her. If Bahira had indeed foreseen a great future for Muhammad, abu-Talib had clearly not taken him seriously. And if Muhammad had imagined that he had overcome the limitations of his childhood, he was now harshly reminded that they still applied. Abu-Talib’s denial of his request carried a clear message. “This far and no further,” he was saying in effect. “Good but not good enough.” In his uncle’s mind, Muhammad was still “one of us, yet not one of us.” In time, abu-Talib would come to regret this rejection of Muhammad. The two men would eventually overcome the rift it caused between them and become closer than ever. But in a pattern that was to recur throughout Muhammad’s life, rejection would work to his long-term advantage. Abu-Talib’s denial of him as a son-in-law would turn out to be one of those ironic twists that determine history—or, if you wish to see things that way, fate. If Muhammad had married his cousin, nobody today might even know his name. Without the woman he did go on to marry, he might never have found the courage and determination to undertake the major role that waited for him.

If the two men had not been close, Muhammad would never have asked what he did. He’d never have felt he had the right to even broach the idea. So when he requested the hand of abu-Talib’s daughter Fakhita in marriage, he certainly cannot have expected to be refused. Yet he was. This was no tale of young star-crossed lovers, however. Marriage in the sixth century was a far more pragmatic arrangement. We know nothing of Fakhita aside from her name. Muhammad’s proposal was made to the father, not the daughter. In effect, he was asking abu-Talib to publicly acknowledge their closeness by declaring him not just “like a son” but a full member of the family. He would no longer be merely a poor relation who had risen in the world, but a son-in-law. Abu-Talib’s decision had nothing to do with the fact that Muhammad and Fakhita were first cousins. Gregor Mendel and the science of genetics were still eleven hundred years in the future, and marriage between cousins was as common in the sixth century, both in Arabia and elsewhere, as it had been in biblical times. It was considered a means of strengthening the internal bonds of a clan, and indeed would remain so in the marriage patterns of European royalty well into the twentieth century. So there is only one possible reason for abu-Talib’s denial of his nephew’s request: he did not consider this an advantageous marriage for his daughter. No matter how much he trusted and relied on Muhammad, the father was not about to marry his daughter to an orphan with no independent means. He intended for her to marry into the Meccan elite, and quickly made a more suitably aristocratic match for her. If Bahira had indeed foreseen a great future for Muhammad, abu-Talib had clearly not taken him seriously. And if Muhammad had imagined that he had overcome the limitations of his childhood, he was now harshly reminded that they still applied. Abu-Talib’s denial of his request carried a clear message. “This far and no further,” he was saying in effect. “Good but not good enough.” In his uncle’s mind, Muhammad was still “one of us, yet not one of us.” In time, abu-Talib would come to regret this rejection of Muhammad. The two men would eventually overcome the rift it caused between them and become closer than ever. But in a pattern that was to recur throughout Muhammad’s life, rejection would work to his long-term advantage. Abu-Talib’s denial of him as a son-in-law would turn out to be one of those ironic twists that determine history—or, if you wish to see things that way, fate. If Muhammad had married his cousin, nobody today might even know his name. Without the woman he did go on to marry, he might never have found the courage and determination to undertake the major role that waited for him.

Leaders talk about ideals. They express a desire to make dramatic changes in the business‐as‐usual environment. They reach for something grand, something magnificent, something never done before. Ideals reveal higher‐order value preferences. They represent the paramount economic, technological, political, social, and aesthetic priorities. The ideals of world peace, freedom, justice, an exciting life, happiness, and self‐respect, for example, are among the highest strivings of human existence. They're outcomes of the larger purpose that practical actions will enable people to attain over the long term. By focusing on ideals, people gain a sense of meaning and purpose from what they undertake. When you communicate your vision of the future to your constituents, you need to talk about how they're going to make a difference in the world and how they will have a positive impact on people and events. You need to speak to the higher meaning and purpose of work. You need to describe a compelling image of what the future could be like when people join in a common cause.

Leaders talk about ideals. They express a desire to make dramatic changes in the business‐as‐usual environment. They reach for something grand, something magnificent, something never done before. Ideals reveal higher‐order value preferences. They represent the paramount economic, technological, political, social, and aesthetic priorities. The ideals of world peace, freedom, justice, an exciting life, happiness, and self‐respect, for example, are among the highest strivings of human existence. They're outcomes of the larger purpose that practical actions will enable people to attain over the long term. By focusing on ideals, people gain a sense of meaning and purpose from what they undertake. When you communicate your vision of the future to your constituents, you need to talk about how they're going to make a difference in the world and how they will have a positive impact on people and events. You need to speak to the higher meaning and purpose of work. You need to describe a compelling image of what the future could be like when people join in a common cause

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