Future Undertaking Quotes

Whoever would undertake some atrocious enterprise should act as if it were already accomplished should impose upon himself a future as irrevocable as the past.

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.

The author of an atrocious undertaking ought to imagine that he has already accomplished it, ought to impose upon himself a future as irrevocable as the past.

For men to plunge headlong into an undertaking of vast change, they must be intensely discontented yet not destitute, and they must have the feeling that by the possession of some potent doctrine, infallible leader or some new technique they have access to a source of irresistible power. They must also have an extravagant conception of the prospects and the potentialities of the future. Finally, they must be wholly ignorant of the difficulties involved in their vast undertaking. Experience is a handicap.

The lesson of bells is that no work is worth finishing, so why care too deeply about anything? Years of bells will condition all but the strongest to a world that no longer offer important work to do. Bells destroy the past and future, rendering every interval the same as any other, as the abstraction of a map renders every living mountain and river the same, even though they are not. Bells inoculate each undertaking with significance.

The simplest undertaking is predicated upon a future that has no warrant.

A Persian, a Turk, an Arab, and a Greek were traveling to a distant land when they began arguing over how to spend the single coin they possessed among themselves. All four craved food, but the Persian wanted to spend the coin on angur; the Turk, on uzum; the Arab, on inab; and the Greek, on stafil. The argument became heated as each man insisted on having what he desired. A linguist passing by overheard their quarrel. “Give the coin to me,” he said. “I undertake to satisfy the desires of all of you.” Taking the coin, the linguist went to a nearby shop and bought four small bunches of grapes. He then returned to the men and gave them each a bunch. “This is my angur!” cried the Persian. “But this is what I call uzum,” replied the Turk. “You have brought me my inab,” the Arab said. “No! This in my language is stafil,” said the Greek. All of a sudden, the men realized that what each of them had desired was in fact the same thing, only they did not know how to express themselves to each other. The four travelers represent humanity in its search for an inner spiritual need it cannot define and which it expresses in different ways. The linguist is the Sufi, who enlightens humanity to the fact that what it seeks (its religions), though called by different names, are in reality one identical thing. However—and this is the most important aspect of the parable—the linguist can offer the travelers only the grapes and nothing more. He cannot offer them wine, which is the essence of the fruit. In other words, human beings cannot be given the secret of ultimate reality, for such knowledge cannot be shared, but must be experienced through an arduous inner journey toward self-annihilation. As the transcendent Iranian poet, Saadi of Shiraz, wrote, I am a dreamer who is mute, And the people are deaf. I am unable to say, And they are unable to hear.

Indeed, the lesson of bells is that no work is worth finishing, so why care too deeply about anything? Years of bells will condition all but the strongest to a world that can no longer offer important work to do. Bells are the secret logic of school time; their logic is inexorable. Bells destroy the past and future, rendering every interval the same as any other, as the abstraction of a map renders every living mountain and river the same, even though they are not. Bells inoculate each undertaking with indifference.

The rich, noisy city, fat with food and drink, is a spent thing; it's chief concern is its digestion and its little game of hide-and-seek with the undertaker. Money and office and success are the consolations of impotence. Fortune turns kind to such solid people and lets them suck their bone in peace. She flecks her whip upon flesh that is more alive, upon that stream of hungry boys and girls who tramp the streets of every city, recognizable by their pride and discontent, who are the Future, and who possess the treasure of creative power.

MONOPOLY. Tesla started with a tiny submarket that it could dominate: the market for high-end electric sports cars. Since the first Roadster rolled off the production line in 2008, Tesla’s sold only about 3,000 of them, but at $109,000 apiece that’s not trivial. Starting small allowed Tesla to undertake the necessary R&D to build the slightly less expensive Model S, and now Tesla owns the luxury electric sedan market, too. They sold more than 20,000 sedans in 2013 and now Tesla is in prime position to expand to broader markets in the future.

What appears most disquieting to me in isolation is the dilemma of how to use time. There is either too much or too little of it; we either live inside painfully contracting horizons, or feel ourselves isolated in the vastness of space. I seem to have lived with the palm of my hand balanced on the tip of a knife, writing what in theory I would call the Preface to a Future Book. And the relation of time to creation should always appear like that, a ratio that describes the fullness of energy brought to a particular stage of one's life, so that each work is a preface to a stage at which one has still to arrive, the logical extension of which is death. I live for the blaze of metaphor that unites incongruities. The red wine-stain on my page is like an intoxicant to the dance of words. It is a little ritual I undertake, this sprinkling of wine-spots on paper.

I would like to ofer some exercises that can help us use the Five Precepts to cultivate and strengthen mindfulness. It is best to choose one of these exercises and work with it meticulously for a week. Then examine the results and choose another for a subsequent week. These practices can help us understand and find ways to work with each precept. 1. Refrain from killing: reverence for life. Undertake for one week to purposefully bring no harm in thought, word, or deed to any living creature. Particularly, become aware of any living beings in your world (people, animals, even plants) whom you ignore, and cultivate a sense of care and reverence for them too. 2. Refraining from stealing: care with material goods. Undertake for one week to act on every single thought of generosity that arises spontaneously in your heart. 3. Refraining from sexual misconduct: conscious sexuality. Undertake for one week to observe meticulously how often sexual feelings arise in your consciousness. Each time, note what particular mind states you find associated with them such as love, tension, compulsion, caring, loneliness, desire for communication, greed, pleasure, agression, and so forth. 4. Refraining from false speech: speech from the heart. Undertake for one week not to gossip (positively or negatively) or speak about anyone you know who is not present with you (any third party). 5. Refraining from intoxicants to the point of heedlessness. Undertake for one week or one month to refrain from all intoxicants and addictive substances (such as wine, marijuana, even cigarettes and/or caffeine if you wish). Observe the impulses to use these, and become aware of what is going on in the heart and mind at the time of those impulses (88-89).

When we bury the old, we bury the known past, the past we imagine sometimes better than it was, but the past all the same, a portion of which we inhabited. Memory is the overwhelming theme, the eventual comfort. But burying infants, we bury the future, unwieldy and unknown, full of promise and possibilities, outcomes punctuated by our rosy hopes. The grief has no borders, no limits, no known ends, and the little infant graves that edge the corners and fencerows of every cemetery are never quite big enough to contain that grief. Some sadnesses are permanent. Dead babies do not give us memories. They give us dreams.

I foresee that man will resign himself each day to more atrocious undertakings; soon there will be no one but warriors and brigands; I give them this counsel: The author of an atrocious undertaking ought to imagine that he has already accomplished it, ought to impose upon himself a future as irrevocable as the past.

Professor Smith has kindly submitted his book to me before publication. After reading it thoroughly and with intense interest I am glad to comply with his request to give him my impression. The work is a broadly conceived attempt to portray man's fear-induced animistic and mythic ideas with all their far-flung transformations and interrelations. It relates the impact of these phantasmagorias on human destiny and the causal relationships by which they have become crystallized into organized religion. This is a biologist speaking, whose scientific training has disciplined him in a grim objectivity rarely found in the pure historian. This objectivity has not, however, hindered him from emphasizing the boundless suffering which, in its end results, this mythic thought has brought upon man. Professor Smith envisages as a redeeming force, training in objective observation of all that is available for immediate perception and in the interpretation of facts without preconceived ideas. In his view, only if every individual strives for truth can humanity attain a happier future; the atavisms in each of us that stand in the way of a friendlier destiny can only thus be rendered ineffective. His historical picture closes with the end of the nineteenth century, and with good reason. By that time it seemed that the influence of these mythic, authoritatively anchored forces which can be denoted as religious, had been reduced to a tolerable level in spite of all the persisting inertia and hypocrisy. Even then, a new branch of mythic thought had already grown strong, one not religious in nature but no less perilous to mankind -- exaggerated nationalism. Half a century has shown that this new adversary is so strong that it places in question man's very survival. It is too early for the present-day historian to write about this problem, but it is to be hoped that one will survive who can undertake the task at a later date.

No one has anything finished, because we have kept putting off into the future all our undertakings

defense of states and rights is impossible to undertake if no one learns from the past or believes in the future.

At best, like a reforming Ebenezer Scrooge, we can undertake to keep Christmas in our hearts every day. Bless us all, everyone.

The Undertaker frowned again. Her eyes flashed through scenes too quickly. for May to make out. "Your future profile is very confusing. I see great fear. You fear too many things. You even fear yourself. Why?" May stared blankly. "Oh yes. You don't believe in your heart. You doubt yourself. It's a great failing." The Undertaker gazed at her solemnly. " but there's also great courage.

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.

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.

Walking upright between the past and future, a tightrope walk across our times, became, for me, a way of living: trying to maintain a balance between the competing gravities of birth and death, hope and regret, sex and mortality, love and grief, all those opposites or nearly opposites that become, after a while, the rocks and hard places, synonymous forces between which we navigate, like salmon balanced in the current, damned some times if we do or don't.

For men to plunge headlong into an undertaking of vast change, they must be intensely discontented yet not destitute, and they must have the feeling that by the possession of some potent doctrine, infallible leader or some new technique they have access to a source of irresistible power. They must also have an extravagant conception of the prospects and potentialities of the future. Finally, they must be wholly ignorant of the difficulties involved in their vast undertaking. Experience is a handicap.

The deity who stalked the deserts of the Middle East millennia ago - and who seems to have abandoned them to bloodshed in his name ever since - is no one to consult on questions of ethics. Indeed, to judge him on the basis of his works is highly invidious undertaking.

Your future profile is very confusing. I see great fear. You fear too many things. You even fear yourself. Why?" May stared at her blankly. "Oh, yes. You don't believe in your heart. You doubt yourself. It's a great failing." The Undertake gazed at her solemnly. "But there's also great courage.

Cash flow is the life blood of your business. It allows you to develop a product, undertake research, cover overhead costs, and invest in future projects. You should review your financial situation regularly to anticipate future expenses and allocate your budget appropriately to ensure they are covered.

Everyone goes out of life just as if he had but lately entered it.” Take anyone off his guard, young, old, or middle-aged; you will find that all are equally afraid of death, and equally ignorant of life. No one has anything finished, because we have kept putting off into the future all our undertakings.

Such high interest rates are prohibitive for long-term projects; at 20% per annum, the amount owed doubles in less than four years. With such a crushing future burden, no rational businessman or corporation borrows to fund a project that will not become profitable for five or ten years, as is the case with most large commercial undertakings.

It is this unification and simplification of knowledge that gives us hope for the future of our culture. To the extent that we encourage future generations to understand deeply, to see previously unseen connections, and to follow their conviction that such endeavors are noble undertakings of the human spirit, we will have contributed to a brighter future.

Revision and prediction seem like wastes of time. As much as I'd like to have a handle on the past and future, the moment I live in is the one I have. Here is how the moment instructs me: clouds float in front of the moon's face, lights flicker in the carved heads of pumpkins, leaves rise in the wind at random, saints go nameless, love comforts, souls sing beyond the reach of bodies.

Priorities versus Posteriorities Setting priorities requires setting posteriorities as well. A priority is something that you do more of and sooner, whereas a posteriority is something you do less of or later. You are probably already overwhelmed with too much to do and too little time. Because of this, for you to embark on a new task, you must discontinue an old task. Getting into something new requires getting out of another activity. Before you commit to a new undertaking, ask yourself, “What am I going to stop doing so that I have enough time to work on this new task?” Go through your life regularly and practice “creative abandonment”: Consciously determine the activities that you are going to discontinue so that you have more time to spend on those tasks that can really make a difference to your future.

The world of the impotent sits squatting on the straw of the life of illusion. Its law is one of renunciation and defeat, submission to all forms of plunder and pillage. It is based on deliverance from the burdens of the ready-made and moral searches, to comprehend the humiliation and justify it. It is based on a readiness to undertake hereditary or future costuming in order to fell from the conflict of the present.

Bold and daring undertakings are rarer in the modern age than they were in ancient times or in the Middle Ages probably because the modern age no longer believes in omens, oracles, soothsayers or the stars. That is to say: we have become incapable of believing in a future determined for us, as did the ancients: who—in this quite different from us—were far less sceptical in regard to what was coming than they were in regard to what is.

This state of affairs, which bodes ill for the future, causes Us great distress and anguish. But We cherish this hope: that distrust and selfishness among nations will eventually be overcome by a stronger desire for mutual collaboration and a heightened sense of solidarity. We hope that the developing nations will take advantage of their geographical proximity to one another to organize on a broader territorial base and to pool their efforts for the development of a given region. We hope that they will draw up joint programs, coordinate investment funds wisely, divide production quotas fairly, and exercise management over the marketing of these products. We also hope that multilateral and broad international associations will undertake the necessary work of organization to find ways of helping needy nations, so that these nations may escape from the fetters now binding them; so that they themselves may discover the road to cultural and social progress, while remaining faithful to the native genius of their land.

The rich, noisy, city, fat with food and drink, is a spent thing; its chief concern is its digestion and its little game of hide-and-seek with the undertaker. Money and office and success are the consolations of impotence. Fortune turns kind to such solid people and lets them suck their bone in peace. She flecks her whip upon flesh that is more alive, upon that stream of hungry boys and girls who tramp the streets of every city, recognizable by their pride and discontent, who are the Future, and who possess the treasure of creative power.

[a St. Luke 14:26.] Of course, the term 'hate' does not imply hatred of parents or relatives, or of life, in the ordinary sense. But it points to this, that, as outward separation, consequent upon men's antagonism to Christ, was before them in the near future, so, in the present, inward separation, a renunciation in mind and heart, preparatory to that outwardly, was absolutely necessary. And this immediate call was illustrated in twofold manner. A man who was about to begin building a tower, must count the cost of his undertaking. [b vv. 28-30.] It was not enough that he was prepared to defray the expense of the foundations; he must look to the cost of the whole. So must they, in becoming disciples, look not on what was involved in the present following of Christ, but remember the cost of the final acknowledgement of Jesus. Again, if a king went to war, common prudence would lead him to consider whether his forces were equal to the great contest before him; else it were far better to withdraw in time, even though it involved humiliation, from what, in view of his weakness, would end in miserable defeat. [c vv. 31, 32.] So, and much more, must the intending disciple make complete inward surrender of all, deliberately counting the cost, and, in view of the coming trial, ask himself whether he had, indeed, sufficient inward strength, the force of love to Christ, to conquer. And thus discipleship, then, and, in measure, to all time, involves the necessity of complete inward surrender of everything for the love of Christ, so that if, and when, the time of outward trial comes, we may be prepared to conquer in the fight. [d ver. 33.] He fights well, who has first fought and conquered within.

However, he added, there is one big difference: "Our particles in economics are smart, whereas yours in physics are dumb." In physics, an elementary particle has no past, no experience, no goals, no hopes or fears about the future. It just is. That's why physicists can talk so freely about "universal laws": their particles respond to forces blindly, with absolute obedience. But in economics, said Arthur, "Our particles have to think ahead, and try to figure out how other particles might react if they were to undertake certain actions. Our particles have to act on the basis of expectations and strategies. And regardless of how you model that, that's what makes economics truly difficult.

For men to plunge headlong into an undertaking of vast change, they must be intensely discontented yet not destitute, and they must have the feeling that by the possession of some potent doctrine, infallible leader or some new technique they have access to a source of irresistible power. They must also have an extravagant conception of the prospects and potentialities of the future. Finally, they must be wholly ignorant of the difficulties involved in their vast undertaking. Experience is a handicap. The men who started the French Revolution were wholly without political experience. The same is true of the Bolsheviks, Nazis and the revolutionaries in Asia. The experienced man of affairs is a latecomer.

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.

Today, it is becoming possible for [the girl] to take her future in her hands, instead of putting it in those of the man. If she is absorbed by studies, sports, a professional training, or a social and political activity, she frees herself from the male obsession; she is less preoccupied by love and sexual conflicts. However, she has a harder time than the young man in accomplishing herself as an autonomous individual. . . . [N]either her family nor customs assist her attempts. Besides, even if she chooses independence, she still makes a place in her life for the man, for love. She will often be afraid of missing her destiny as a woman if she gives herself over entirely to any undertaking. She does not admit this feeling to herself: but it is there, it distorts all her best efforts, it sets up limits.

Once he traveled to a village to purchase a large rice harvest, but when he arrived the rice had already been sold to another tradesman. Nevertheless, Siddhartha remained in this village for several days; he arranged a feast for the peasants, distributed copper coins among their children, helped celebrate a marriage, and returned from his trip in the best of spirits. Kamaswami reproached him for not having returned home at once, saying he had wasted money and time. Siddhartha answered, "Do not scold me, dear friend! Never has anything been achieved by scolding. If there are losses, let me bear them. I am very pleased with this journey I made the acquaintance of many different people, a Brahmin befriended me, children rode on my knees, peasants showed me their fields, and no one took me for a tradesman." "How very lovely!" Kamaswami cried out indignantly. "But in fact a tradesman is just what you are! Or did you undertake this journey solely for your own pleasure?" "Certainly." Siddhartha laughed. "Certainly I undertook the journey for my pleasure. Why else? I got to know new people and regions, enjoyed kindness and trust, found friendship. You see, dear friend, had I been Kamaswami, I'd have hurried home in bad spirits the moment I saw my purchase foiled, and indeed money and time would have been lost. But by staying on as I did, I had some agreeable days, learned things, and enjoyed pleasures, harming neither myself nor others with haste and bad spirits. And if ever I should return to this place, perhaps to buy some future harvest or for whatever other purpose, I shall be greeted happily and in friendship by friendly people and I shall praise myself for not having displayed haste and displeasure on my first visit. So be content, friend, and do not harm yourself by scolding! When the day arrives when you see that this Siddhartha is bringing you harm, just say the word and Siddhartha will be on his way. But until that day, let us be satisfied with each other.

— I have fluctuated from one shadow of uncertainty and anxiety to another, all the summer, on the subject to which my last earthly wishes cling, and I delayed writing to you to be able to say I am going to London. I may say so now — as far as the human may say ‘yes’ or ‘no’ of their futurity. The carriage, a patent carriage with a bed in it, and set upon some hundreds of springs, is, I believe, on its road down to me, and immediately upon its arrival we begin our journey. Whether we shall ever complete it remains uncertain — more so than other uncertainties. My physician appears a good deal alarmed, calls it an undertaking full of hazard, and myself the ‘Empress Catherine’ for insisting upon attempting it. But I must. I go, as ‘the doves to their windows,’ to the only earthly daylight I see here. I go to rescue myself from the associations of this dreadful place. I go to restore to my poor papa the companionships family. Enough has been done and suffered for me. I thank God I am going home at last.

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

Performance measure. Throughout this book, the term performance measure refers to an indicator used by management to measure, report, and improve performance. Performance measures are classed as key result indicators, result indicators, performance indicators, or key performance indicators. Critical success factors (CSFs). CSFs are the list of issues or aspects of organizational performance that determine ongoing health, vitality, and wellbeing. Normally there are between five and eight CSFs in any organization. Success factors. A list of 30 or so issues or aspects of organizational performance that management knows are important in order to perform well in any given sector/ industry. Some of these success factors are much more important; these are known as critical success factors. Balanced scorecard. A term first introduced by Kaplan and Norton describing how you need to measure performance in a more holistic way. You need to see an organization’s performance in a number of different perspectives. For the purposes of this book, there are six perspectives in a balanced scorecard (see Exhibit 1.7). Oracles and young guns. In an organization, oracles are those gray-haired individuals who have seen it all before. They are often considered to be slow, ponderous, and, quite frankly, a nuisance by the new management. Often they are retired early or made redundant only to be rehired as contractors at twice their previous salary when management realizes they have lost too much institutional knowledge. Their considered pace is often a reflection that they can see that an exercise is futile because it has failed twice before. The young guns are fearless and precocious leaders of the future who are not afraid to go where angels fear to tread. These staff members have not yet achieved management positions. The mixing of the oracles and young guns during a KPI project benefits both parties and the organization. The young guns learn much and the oracles rediscover their energy being around these live wires. Empowerment. For the purposes of this book, empowerment is an outcome of a process that matches competencies, skills, and motivations with the required level of autonomy and responsibility in the workplace. Senior management team (SMT). The team comprised of the CEO and all direct reports. Better practice. The efficient and effective way management and staff undertake business activities in all key processes: leadership, planning, customers, suppliers, community relations, production and supply of products and services, employee wellbeing, and so forth. Best practice. A commonly misused term, especially because what is best practice for one organization may not be best practice for another, albeit they are in the same sector. Best practice is where better practices, when effectively linked together, lead to sustainable world-class outcomes in quality, customer service, flexibility, timeliness, innovation, cost, and competitiveness. Best-practice organizations commonly use the latest time-saving technologies, always focus on the 80/20, are members of quality management and continuous improvement professional bodies, and utilize benchmarking. Exhibit 1.10 shows the contents of the toolkit used by best-practice organizations to achieve world-class performance. EXHIBIT 1.10 Best-Practice Toolkit Benchmarking. An ongoing, systematic process to search for international better practices, compare against them, and then introduce them, modified where necessary, into your organization. Benchmarking may be focused on products, services, business practices, and processes of recognized leading organizations.

...make a distinction between positive contingencies, and negative. Learn to distinguish between those human undertakings in which a lack of predictability has been extremely beneficial, and those where failure to understand the future has caused harm.

Copied in young Washington's enviably neat rolling script, the rules ranged from table manners ('talk not with meat in your mouth') to respectable behavior ('Let your countenance be pleasant but in serious matters somewhat grave') to guidelines for picking friends ('Associate yourself with men of good quality if you esteem your own reputation; for 'tis better to be alone than in bad company'). Washington had drilled into him the premise of follow-through ('Undertake not what you cannot perform but be careful to keep your promise') and perhaps most important, the fidelity to what Lincoln would later call 'the better angels of our nature' ('Labor to keep alive in your breast that little spark of celestial fire called conscience').

To avoid this, the fund’s management wanted to undertake some tricky accounting. The idea was to turn 1MDB’s investments in the joint venture with PetroSaudi into loans due in 2020, effectively kicking the can down the road. If it worked, the fund could promise future profits—and gain years before it actually had to produce them. Perhaps fearful of the whole scheme unraveling, Low and PetroSaudi had agreed to turn the initial $1 billion investment into a loan of $1.2 billion, and 1MDB wanted to book the difference as profit.

Sorry for him? But Mr. Gilchrist is blessed with talent and angelic looks. He is well-connected and has a tremendous future. Why should you be sorry for him?

The most important of all tasks, in the view of F.D.R., was the forming of an international organization to settle future disputes and keep the peace of the world. There must never be another war like this, if civilization was to endure. The President had called an international conference at a mansion in Washington called Dumbarton Oaks, and it had worked out the details of such an undertaking; now he wanted to persuade Stalin to agree to a time and place for a formal assemblage of delegates to organize and launch the project.

what acts of generosity or care for the world, what ambitious schemes or investments in the distant future—might it be meaningful to undertake today, if you could come to terms with never seeing the results?

Like everything else, Dom just fucking knew. With the way Dom set this up, there was no other way to task Tobias with a future he couldn’t survive without her to fall back on. A plan that was impossible for Tobias to execute without her strength. An undertaking he refused to let him near without Cecelia there to bring him back from the dark places in his mind. Because that was what she did for Dom. Cecelia’s always been a reprieve, a safe haven, and had the resilience many of us didn’t. It’s what none of us could pinpoint inside her because we were the ones who eventually tested it and brought it out of her. Dom figured it out at some point and gave her the position before she earned it.

I suffer deep pain that erodes my being. Despair, the quiet inner bully, causes this anguish. Hopelessness crushes my spirit, burying joy and purpose. It is a persistent force like a dark chasm that devours light and creates a void. My physical disabilities rob me of autonomy. Once a vessel of possibility, my body is now a prison, a constant reminder of my limits. The simplest things become punishing undertakings, with each attempt failing and fueled by fury and shame. The suffering permeates my soul and covers every aspect of my being. My continual emotional tiredness saps my drive to fight futility. The universe conspires to keep me from meaningful interaction. My hopes are now dashed in every endeavor. The cycle of boredom and insignificance repeats daily without substance or reprieve. Every time I see promise, overwhelming roadblocks block it, causing irritation and despair. An overwhelming sense of deficiency replaces any sense of contribution or worth. My once-proud goods are now worthless. Thus, I fight an unavoidable darkness in a never-ending combat that leaves me wounded, broken, and hopeless. Once a canvas of possibilities, the future is a dreary, uninspired continuation of existing suffering. In this terrifying terrain, sadness rules cruelly over my lifeless existence. I am experiencing deep emotional and physical pain, and I feel hopeless and stuck. My disabilities limit my autonomy, and everyday tasks are a constant struggle. I feel emotionally drained, and my efforts seem futile. I encounter roadblocks at every turn and struggle to find purpose. Overall, I feel trapped in a cycle of suffering and despair with no end in sight.

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.

When we undertake interventions that decrease income inequality, we also decrease heart disease and stroke. When we tackle food security, we tackle diabetes. When we improve literacy, we improve life expectancy. We save lives, and we save money. Investments today pay off over time in lowered health, social services, and justice costs, in economic productivity.

Kayser had the distance and the pedagogical cast of mind that allowed him to undertake a critical analysis of French breadmaking, its historical itinerary, its current state, and its prospects for the future. His conclusions were harsh: He observed ‘‘a degradation,’’ ‘‘a decadence’’ in the profession. In the race toward productivity, the breadmaking business had lost not only its mastery of certain techniques and rigorous execution, but also the pride of the independent, skilled artisan. Poorly trained and badly counseled, bakers languished in a sort of anomie, turning in desperation to millers, equipment salesmen, and purveyors of ‘‘improving’’ additives in the hope of finding a way out.

I told him there was no future for him in this kind of campaign, that anything he said or did would not affect a decision of this matter, that it has never been the policy of the Church to take a stand simply on the basis of popularity. ...I gave him my testimony that no one was more anxious to do the will of the Lord than President Spencer W. Kimball, and that he and his counselors and the members of the Council of the Twelve prayed often for the direction of the Lord in all of their undertakings. I told him that we either have a prophet, or we don't have a prophet. If we have a prophet, we have everything. If we don't have a prophet, then we have nothing.

For Abraham, therefore, some poignancy attaches to his tour of the land. He will look around but will do so as someone who will always be an alien. Possession lies in the future. He thereby illustrates a consistent feature of the life of the people of God. We live in the present and in the future. (We live in the past, too, recalling what God did in redeeming us; but that is another story.) It is possible to live wholly in the present, without having expectations for the future. In one sense, Abraham had to do that; he was never more than an alien in the country. But God invites him not to consider himself in isolation from what is going to happen. He is part of a big project God is undertaking. It will not come to fruition in his day, but he is part of it.

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.

Imagine the kind of quantum leap that human culture would undertake if we were all suddenly given a direct link to the knowledge and experience of everyone else on the planet—if, when we made a decision, we were drawing from not just our own limited experience and expertise but from that of billions of other people. Big data has enabled this quantum leap for the cognitive development of robots.

Writing entails undertaking a spiritual journey, an exploration of the blemished self that is delightfully challenging, painfully arduous, and unfathomably rewarding. Writing allows an admittedly flawed person to artfully confront their inglorious personal history, examine the present, and cogitate upon the future. Thoughtful writing creates a person’s own precursors: it revises a person’s conception of the past into a more detailed, accurate, and comprehensive philosophical context, alters how a person perceives the “now,” and alters the course and outcome person’s future. Writing is the ultimate psychological experience and an immaculate method to examine a person’s thoughts, debunk a person’s delusion, and analyze a person’s values.

1. While leaving on market research consultant in india , choosing the right advisor is principal to the outcome of your undertaking. The scene of statistical surveying specialists in India is immense and changed, going with the choice making process a pivotal step towards accomplishing precise and noteworthy bits of knowledge. To explore this scene successfully, it's fundamental to comprehend your examination needs, assess specialist mastery, survey industry information, audit approaches, consider spending plan and timetables, look for client references, and arrange terms actually. This article fills in as a thorough manual for assist you with picking the right market research consultant in india . 2. ### The most effective method to Pick the Right Statistical surveying Expert in India #### 1. Understanding Your Statistical surveying Needs **Distinguishing Exploration Objectives:** Prior to jumping into the universe of statistical surveying experts, it's urgent to have a reasonable comprehension of what you need to accomplish. Whether it's starting another item, grasping shopper conduct, or venturing into another market, characterizing your exploration goals will direct you in choosing the right expert. **Characterizing Objective Audience:** Who are you attempting to reach with your exploration endeavors? Distinguishing your main interest group - be it age, area, interests, or buying propensities - will assist in reducing advisors who with having experience in arriving at comparable socioeconomics. --- #### 2. Assessing Specialist Aptitude and Experience **Inspecting Specialist Credentials:** Don't be modest to dive into the foundations of expected advisors. Search for affirmations, affiliations with respectable associations, and whatever other qualifications that exhibit their skill in the field. **Surveying Past Ventures and Case Studies:** Past execution is much of the time a decent mark of future achievement. Solicitation to see contextual analyses or instances of past activities like yours to check the specialist's abilities and history. --- #### 3. Evaluating Industry Information and Bits of knowledge **Assessing Area Explicit Expertise:** Various enterprises have special difficulties and purchaser ways of behaving. Guarantee the specialist you pick has a strong handle of your industry and has chipped away at projects inside that area. **Taking into account Market Patterns Awareness:** The market scene is steadily evolving. A proficient specialist ought to be fully informed regarding the most recent patterns, developments, and interruptions inside your industry to give significant experiences and suggestions. 4. Looking into Systems and Approaches **Investigating Exploration Techniques:** Statistical surveying includes many approaches, from studies and center gatherings to information examination and pattern anticipating. Examine with expected experts about the methods they utilize and how they line up with your examination objectives. **Understanding Information Assortment Methods:** Information is the foundation of statistical surveying. Ensure the specialist utilizes solid and moral information assortment techniques to guarantee the precision and uprightness of the experiences they give. Keep in mind, picking the right statistical surveying specialist is as much about their skill and experience for what it's worth about their similarity with your association's objectives and culture.

I seek to examine all factoids that led to personal despair by undertaking an Odyssey-like journey of the mind. I shall attempt to draw from the knowledge gleaned from all sources, and strictly examine crucial events of personal history not to rediscover what I already know, but to examine reminiscent occurrences under a new light of heightened consciousness, and in doing so rewrite my history and pen an enlightened future. Perhaps with resolute effort, I can recast a benighted nightmare into a bounteous prospect for joyful and a meaningful existence. I must undertake an arduous cognitive journey to discover what elusive substance provides purposefulness to living.

Ahead Formerly Past Previously Behind Later Next Introduce Trigger Undertake Amid When Meanwhile Directly As Throughout Promptly Until Back Forward Today Since Subsequently Instantly Induce Immediately Future Momentarily Prepare Soon NOW!

Don’t fret,’ the bow said. ‘You have many journeys in your future, some of which you’ll wish you didn’t have to undertake. And as for coming from somewhere far away, you, too, have done that.

Many people would tell you to lay your entire heart bare, no matter the enormity of that risk, no matter the potential for heart-shattering agony. People always expect others to do what they themselves would likely not undertake were the roles reversed.” “Is that your way of saying I ought to tell him of my regard but also acknowledging that you understand why I might not manage to do so?” Angelina nodded. “I believe it to be both the correct course of action and the most difficult.” “Those two are often one and the same,” Felicity said on a sigh. “Yes, they are.” Felicity pulled her legs up toward herself, hugging her knees. “You have grown very wise in your old age, sister.” “Wisdom does seem to expand as one’s time shrinks.” Sadness Angelina didn’t often allow in her expression snuck across her face. “Do not waste the time you have been given, Felicity. It is so very precious.” She looked at her, earnestly, almost desperately. “You have a future laid out before you. Seize it. Not everyone is granted that gift.

So Disney merely has to stoop down to pick up reality as it is. 'Built-in spectacle', as Guy Debord would say. But we are no longer in the society of the spectacle, which has itself become a spectacular concept. It is no longer the contagion of spectacle which alters reality, it is the contagion of the virtual which obliterates the spectacle. With its diverting, distancing effects, Disneyland still represented spectacle and folklore, but with Disneyworld and its tentacular extension, we are dealing with a generalized metastasis, with a cloning of the world and of our mental universe, not in the imaginary register, but in the viral and the virtual. We are becoming not alienated, passive spectators, but interactive extras, the meek, freeze-dried extras in this immense reality show. This is no longer the spectacular logic of alienation, but a spectral logic of disembodiment; not a fantastic logic of diversion, but a corpuscular logic of transfusion, transubstantiation of each of our cells. An undertaking of radical deterrence of the world, then, but from the inside this time, not from outside, as we saw in what is now the almost nostalgic world of capitalist reality. In virtual reality the extra is no longer either an actor or a spectator; he is off-stage, he is a transparent operator. And Disney wins on yet another level. Not content with obliterating the real by turning it into a 3-D, but depthless, virtual image, it obliterates time by synchronizing all periods, all cultures in the same tracking shot, by setting them alongside each other in the same scenario. In this way, it inaugurates real time — time as a single point, one-dimensional time, a thing which is also without depth: neither present, past nor future, but the immediate synchrony of all places and all times in the same timeless virtuality. The lapsing or collapsing of time: this is the real fourth dimension . The dimension of the virtual, of real time, the dimension which, far from superadding itself to the three dimensions of real space, obliterates them all. So it has been suggested that in a century or a millennium, the old 'swords and sandals' epics will be seen as actual Roman films, dating from the Roman period, as true documentaries on Antiquity; that the Paul Getty Museum at Malibu, a pastiche of a villa from Pompeii, will be confused anachronistically with a villa from the third century B.C. (as will the works inside: Rembrandt and Fra Angelico will all be jumbled together in the same flattening of time); and that the commemoration of the French Revolution at Los Angeles in 1989 will be confused retrospectively with the real event. Disney achieves the de facto realization of this timeless Utopia by producing all events, past or future, on simultaneous screens, remorselessly mixing all the sequences as they would — or will — appear to a civilization other than our own. But this is already our civilization. It is already increasingly difficult for us to imagine the real, to imagine History, the depth of time, three-dimensional space - just as difficult as it once was, starting out from the real world, to imagine the virtual one or the fourth dimension.

Pharma Company for Antimicrobial Drugs Are you looking for PCD Pharma Franchise? Vita Pharmaceuticals is India's best PCD Pharma Franchise. Here are some best benefits to join us. -Quality Range -Best Bulk Rates -Timely Delivery -Economical Plans Pharma Company for Antimicrobial Drugs, Antimicrobial Drugs Company We are one of the best Pharmaceutical Companies engaged in manufacturing high-grade pharmaceutical drugs, Antimicrobial Drugs, Antimicrobial Drugs Company in India. We undertake our quest of improving the quality of human life with enthusiasm and vigour. Our vision for the future is powered by our business drivers. It finds purpose and direction with our strategic intent. Understanding how diseases develop and the preventive measures that can be adopted to avoid them are important steps in staying healthy.

It took only a generation after the end of the Depression for Americans to become consummately modern individuals, until as a nation we had lost working knowledge of a coal brazier, a kerosene lamp, a latrine, an ice box, a well, a mangler, or anything else more complicated than a switch, a button, an outlet, a socket, a tap, or a flusher. And yet, it was the case that almost no one had any idea how the replacement technology (a coal-burning power plant for a brazier, or sewer treatment plant for an outhouse, or water purification plant for a well) worked. By the mid-1970s, who, driving down the highway, could tell the difference between an oil refinery and a coal-burning power plant? A sewage treatment plant and a water purification plant (or, for that matter, a fish hatchery)? Realistically, who needed to be able to distinguish among these classes of support? Nobody, except the professionals charged with maintaining them. As long as the switches, buttons, outlets, sockets, taps, and flushers worked, the benefit of all the rest having become distant undertakings running along long wires and through long pipes was they at they were no longer our immediate concern.

For most of us, there may well be ethical lapses of one kind or another. But our willingness to see them and recommit to nonharming both others and ourselves keeps us moving forward. As the Buddha said, “It is growth in the Noble One’s discipline when one sees one’s transgressions as such and makes amends in accordance with the Dharma by undertaking restraint in the future.” This is a much healthier and more beneficial approach than being weighed down by guilt over past actions.

Caridel Syrup Platelet Booster Carica Papaya, Caridel Syrup for Platelet Booster, Caridel Syrup for increase Platelets, Carica Papaya, Giloy, Tulsi. India's Leading Ayurvedic Third Party Pharma Manufacturing Company Today, world's pharmaceutical industry is growing by leaps and bounds and India is showing the most promising signs in this industry. We undertake our quest of improving the quality of human life with enthusiasm and vigour. Our vision for the future is powered by our business drivers. It finds purpose and direction with our strategic intent. Understanding how diseases develop and the preventive measures that can be adopted to avoid them are important steps in staying healthy. Ayurveda medicine, is a system of medicine with historical roots in the Indian subcontinent. Globalized and modernized practices derived from Ayurveda traditions are a type of complementary or alternative medicine. In the Western world, Ayurveda therapies and practices have been integrated in general wellness applications and as well in some cases in medical use. We also accept Third Party Manufacturing order and have major Client base in Nigeria, Kenya, Nepal, Sri Lanka, Myanmar, Sudan, Philippines, Vietnam, Cambodia.

India's Leading Dermatology Third Party Pharma Manufacturing Company Today, the world's pharmaceutical industry is growing by leaps and bounds; and India is showing the most promising signs in this industry. We undertake our quest of improving the quality of human life with enthusiasm and vigor. Our vision for the future is powered by our business drivers. It finds purpose and direction with our strategic intent. Understanding how diseases develop and the preventive measures that can be adopted to avoid them are important steps in staying healthy. Dermatology is the branch of medicine dealing with the skin, nails, hair, and its diseases. It is a specialty with both medical and surgical aspects. A dermatologist treats diseases, in the widest sense, and some cosmetic problems of the skin, scalp, hair, and nails. Our latest range of treatment and therapy solutions gives healthcare professionals the opportunity to offer individualized care to their patients. And an array of delivery options including systemic, topical, and BioPhotonic technologies - allows doctors and nurses to tailor their treatments to the lifestyle of each individual patient We also accept Third Party Manufacturing order and have major Client base in Nigeria, Kenya, Nepal, Sri Lanka, Myanmar, Sudan, Philippines, Vietnam, Cambodia. All mine Face Lotion for Moisturizing & Dry Skin Lotion, Face Lotion for Moisturizing, Allmine Lotion Moisturizes, Allmine Lotion, Body Lotion.

The fourth member of the Colorado-class was never completed because the Washington Naval Treaty of 1922 brought new battleship construction worldwide to a halt. The World War I victors agreed to limit capital ship construction and scrap certain existing vessels to result in a 5:5:3 ratio among the three major naval powers of the United States, Great Britain, and Japan. Signatories pledged to honor a ten-year moratorium on capital ship construction and guarantee ships would not exceed thirty-five thousand tons or carry armaments larger than sixteen-inch guns. The treaty also contained a non-fortification clause aimed at American and Japanese intentions across the broad reaches of the Pacific. Beyond what the United States might undertake in Hawaii or what Japan might do in its home islands, the signatories agreed not to fortify bases on their island possessions, including Japan’s Caroline and Marshall Islands, recently won from Germany, and such American outposts as Wake, Guam, and most important, the Philippines. Whether Japan would honor this commitment was a matter of considerable debate. Franklin Roosevelt, out of the public eye while recovering from polio, asked in an article, “Shall We Trust Japan?” Citing Japan’s participation in the Washington Naval Treaty and noting there was “enough commercial room” in the Pacific “for both Japan and us well into the indefinite future,” Roosevelt answered with an optimistic yes.7 The end result was that America honored its treaty commitment and built no new battleships between commissioning the West Virginia in 1923 and the North Carolina (BB-55) in 1941. This left the Arizona and its sisters the undisputed, though aging, queens of the seas on the American side during the latter 1920s and throughout the 1930s. But even queens require an occasional facelift, and from May 1929 to March 1931, Arizona underwent a twenty-two-month modernization at the Norfolk Navy Yard.

The unity of painting does not exist in the Museum alone; it exists in that single task which all painters are confronted with and which makes the situation such that one day they will be comparable in the Museum, and such that these fires answer one another in the night. The first sketches on the walls of caves set forth the world as "to be painted" or "to be sketched" and called for an indefinite future of painting, so that they speak to us and we answer them by metamorphoses in which they collaborate with us. There are thus two historicities. One is ironic or even derisory, and made of misinterpretations, for each age struggles against the others as against aliens by imposing its concerns and perspectives upon them. This history is forgetfulness rather than memory; it is dismemberment, ignorance, externality. But the other history, without which the first would be impossible, is constituted and reconstituted step by step by the interest which bears us toward that which is not us and by that life which the past, in a continuous exchange, brings to us and finds in us, and which it continues to lead in each painter who revives, recaptures, and renews the entire undertak- ing of painting in each new work.

War is the most complex, physically and morally demanding enterprise we undertake. No great art or music, no cathedral or temple or mosque, no intercontinental transport net or particle collider or space programme, no research for a cure for a mass-killing disease receives a fraction of the resources and effort we devote to making war. Or to recovery from war and preparations for future wars invested over years, even decades, of tentative peace.

Best Ideas and Tips for Career Growth and Development In case you're thinking about how you will get where you need to be in your career, there are some basic advances you can take that will assist you in making your own professional development. Similarly, as with all endeavors, you should be clear about your course when you make your own career development plan. You don't take an excursion without knowing where you need to wind up. You additionally don't have to excessively confound this undertaking. For profession improvement wanting to be compelling, extend your perspective on advancement and that of your representatives. An outside instructional course isn't the best way to create workers. Worker advancement is an incredible idea yet it isn't without issues. The best plans save the duty regarding finish unequivocally on the shoulders of representatives. Something else, if a worker doesn't finish their advancement openings, the individual in question may decide to put the fault on the board, which is counter-profitable for the entirety of the included gatherings. Certain issues and articulations exist that you would need to maintain a strategic distance from as you and the workers who report to you make plans and strategies for career development. Best Ideas for Career Growth and Development 1. Analyze your skills by yourself Experience the expected set of responsibilities detail by detail and rate your present condition of aptitudes, training, or experience to what is recorded. Your rating framework can be as straightforward as 1-10, with 10 an ideal match and one being totally absent. As you rate, make notes about your manner of thinking for future reference. When you have finished this activity, distinguish the entirety of the things where there is anyplace from a decent measure to a considerable measure of improvement that is required. Search for shared characteristics and cluster those all together. You will find that there will be subjects for your holes. 2. Change Job If or Whenever You Want You may likewise need to have numerous methods of amplifying your range of abilities to add profundity to it. A model is in the event that you need to move to a venture the board position, you might need to get confirmation and furthermore request venture duties. At first, these might be little, which are fine; they will offer you a chance to develop and learn. Also, you may need to inquire about different approaches to get what it takes you have to develop in your profession. You can't anticipate to what extent or how much work you should do so as to build up the expertise at the level you need, however, you do have command over the move you make to begin. Follow along. You have to focus on your career development plan at least two times every year. This will permit you to remain concentrated on your advance and help you to remember subsequent stages. 3. Growth Takes Time: But not for Everyone Some portion of the explanation we presume development is such a high need when you search for an occupation is on the grounds that you weren't getting development and improvement at your last one. You can totally change occupations at regular intervals to fulfill your longing for development. In any case, that despite everything leaves an extensive timeframe when you're not developing once you sink into work and before you move onto the following one. Here are some of the plan and strategies for career development, if you have any doubt, let us know in the comment section. Can also check: Things which is Important for student to get success

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).

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.

Formax Lean internal 1-hour of waking. Attempt a big plate of oats with almonds and cinnamon if you have to be unsure of what to consume. This may moreover get weight loss food plan your systemused to burning an entire lot of electricity and willing to undertake a few aspect you have got in some unspecified time inside the future

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.

In a universe where visible matter accounts for only 0.01 percent of creation, it would be foolish to undertake science without a sense that reality is extremely mysterious. Dark energy exists on the fringe of the unknowable, and so does a saint who exists without eating. The simplistic logic and outmoded science applied by Dawkins and company don’t remotely approach how reality works.

It’s the habit of process change—the undertaking of numerous, sustained changes over time—that counts. So often leaders try to change a business overnight by taking a single, bold action. Process improvement is less dramatic and glamorous than that. It’s a change in mind-set and operational norms that takes months or even years to establish, and that yields incremental, accumulated gains years into the future (remember that the compounding effect of 3 percent versus 1 percent annual productivity is huge over time). Process improvement is also about yielding some of your authority as a leader and empowering others closest to the action to improve the real work, incrementally, day after day. Their insights, judgments, and decisions large and small, compounded over a period of years, move the organization forward.

The creation of this digital collection, which brings together the entire body of research materials related to William F Cody's personal and professional life, will enable a variety of audiences to consider the impact of William F. Cody the cultural entrepreneur on American life and provide contextualizing documents from other sources, including audio-visual media that exist for the final years of his life. It will allow more scholars to study the man within his times, will provide new resources to contextualize studies of other regional and national events and persons, and will encourage digital edition visitors to explore and learn more about these vital decades of American expansion and development. The digital edition of the Papers will differ significantly from the print edition by including manuscript materials, photographs, and film and sound recordings, and it will offer navigational and search options not possible in the print edition. As Griffin's volume reveals, it took many people to make Buffalo Bill's Wild West happen. Likewise, there are many people whose combined efforts have made this documentary project a reality. All of the generous donors and talented scholars who have contributed to the success of this effort will be noted in due course. But in this, the first publication, it is appropriate to acknowledge that big ideas are carried to fruition only by sound and steady leadership. The McCracken Research Library was fortunate at the advent of the papers project that in its board chair it had such a leader. Maggie Scarlett was not only an early supporter of this documentary editing project but also its first true champion. It was through her connections (and tenacity) that the initial funds were raised to launch the project. Whether seeking support from private donors, the Wyoming State Legislature, federal granting agencies, or the United States Congress, Maggie led the charge and thereby secured the future of this worthy endeavor. Thus, this reissue of Griffin's account is a legacy not only to William Cody but also to all of those who have made this effort and the larger undertaking possible. In that spirit, though these pages rightfully belong to Charles Eldridge Griffin and to Mr. Dixon, if this volume were mine to dedicate, it would be to Maggie. Kurt Graham

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.

Must this be seen as a sign of the times? Whatever the case and without venturing the least prediction, it is quite difficult in the presence of all these things not to recall the words of the Gospel: "For false Christs and false prophets will arise and show great signs and wonders, so as to lead astray, if possible, even the elect .’ [7] Assuredly, we are not yet there; the false Messiahs we have seen until now have offered wonders of a very inferior quality, and those who have followed them were probably not very difficult to seduce, but who knows what the future holds in store? If one reflects that these false Messiahs have never been anything but more or less unconscious instruments in the hands of those who have raised them up, and if one looks at the series of attempts made by the Theosophists, one is led to think that these are no more than trials, experiments which will be renewed in various forms until success is achieved . [8] In the meantime, these efforts always have the result of troubling some minds. We do not believe moreover that the Theosophists, any more than the occultists and the spiritists, have the strength to succeed in such an enterprise by themselves. But behind all these movements is there not something more fearsome, of which their leaders perhaps do not themselves know, and of which they are in their own turn merely the instruments? We merely raise this last question without seeking to resolve it here, for to do so, we would have to raise extremely complex considerations that would lead us far beyond the limits we have set ourselves for the present study. 7 . Matt. 24:24. 8. Krishnamurti’s vain efforts to escape his role as Messiah (see P190, 023) clearly show that he is only an instrument— and we would readily say a victim— of undertakings in which his personal will counts for nothing. The present development of Theosophist messianism, which moreover does not seem to make as much noise in the ‘outer world’ as it would like, therefore does not modify what we wrote before the latest events. It must be added that even if the leaders of Theosophy now consider that there is more than a simple attempt, it might very well be that for others their movement is itself only one of multiple elements which must converge to prepare for the realization of a plan which is much more vast and complex.

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.

It is important to note here that Mortimer Durand tells the Amir right at the start of their negotiations that ‘for the future, the Persian text of all communications between the Government of India and the Amir would be regarded as binding.’ Despite this British undertaking, the Amir was made to sign only the English text of the Agreement on 12 November. But moral issues and broken promises did not unduly trouble Durand.

(Re)awakening to the wonder of our common humanity feels like the most important project we could undertake as the traumatic second decade of the twenty-first century closes and we embark on an uncertain third. The COVID-19 pandemic that decimated the United States when callousness, irresponsibility, and greed trumped public health revealed starkly the lack of humanity among the powerful. At the time of this writing, 200,000 people have died in the United States from a virus whose transmission was significantly preventable. Many of those people died alone, on ventilators, unable to be with their loved ones.

My patterns of thinking will conform to the truths of scriptural revelation, and I will extend and apply those truths, under the guidance of God's Holy Spirit, to all of the details of my daily life. Am I undertaking some task? Then I in faith do it with God, assuming and finding his power to be involved with me. That is the nature of his kingdom. Is there an emergency? I will meet it with the knowledge that God is in the midst of it with me and will be calm in a center of intense prayer. Am I praised? My thoughts (and feelings) will move immediately to the goodness of God in my life. Am I condemned or reproached? I know that God is supporting and helping me because he loves me and has a future for me. Am I disappointed and frustrated? I rest in the knowledge that God is over all and that he is working things out - that "all things work together for good to those who love God and are called into the fulfillment of his purposes" (Romans 8:28, PAR). And so forth.

ROGER ENRIGHT BOUGHT THE SITE, THE PLANS AND THE RUINS OF Cortlandt from the government. He ordered every twisted remnant of foundations dug out to leave a clean hole in the earth. He hired Howard Roark to rebuild the project. Placing a single contractor in charge, observing the strict economy of the plans, Enright budgeted the undertaking to set low rentals with a comfortable margin of profit for himself. No questions were to be asked about the income, occupation, children or diet of the future tenants; the project was open to anyone who wished to move in and pay the rent, whether he could afford a more expensive apartment elsewhere or not.

There is no question that the virtual world has its attractions. But it also has limitations, and our experiment with it is an awfully large one to undertake with a riverboat gambler’s stance toward the future of society and the world our children will inherit. I am convinced that we cannot afford the luxury that we have had with other technologies of saying implement first and ask questions later.