Good Technique Quotes

If a man comes to the door of poetry untouched by the madness of the Muses, believing that technique alone will make him a good poet, he and his sane compositions never reach perfection, but are utterly eclipsed by the performances of the inspired madman.

To become really good at anything,you have to practice and repeat, practice and repeat, until the technique becomes intuitive

Good teaching cannot be reduced to technique; good teaching comes from the identity and integrity of the teacher.

Mirroring behavior. When a mark takes a drink from his water glass, so should you. When he smiles, so should you. Keep it subtle, rather than creepy, and it’s a good technique.

Really, all you need to become a good knitter are wool, needles, hands, and slightly below-average intelligence. Of course superior intelligence, such as yours and mine, is an advantage.

Let the writer take up surgery or bricklaying if he is interested in technique. There is no mechanical way to get the writing done, no shortcut. The young writer would be a fool to follow a theory. Teach yourself by your own mistakes; people learn only by error. The good artist believes that nobody is good enough to give him advice. He has supreme vanity. No matter how much he admires the old writer, he wants to beat him.

I’ve been kissed by men who did a very good job. But they don’t give kissing their whole attention. They can’t. No matter how hard they try parts of their minds are on something else. Missing the last bus—or their chances of making the gal—or their own techniques in kissing—or maybe worry about jobs, or money, or will husband or papa or the neighbors catch on. Mike doesn’t have technique . . . but when Mike kisses you he isn’t doing anything else. You’re his whole universe . . . and the moment is eternal because he doesn’t have any plans and isn’t going anywhere. Just kissing you.

Logan,” one of them drawled. “Your technique’s slipping if you need dogs to keep them from running away.” ----------- “Why are you on the floor?” “Hypnos,” I said. Quinn snorted. “Dude, Hypnos and dogs? I thought you were the one who was supposed to be good with the girls, Darcy?

When you’re comfortable and content with who you are, the voices of others who try and define, control or direct you are not important.

I made a list of skills in which I think every adult should gain a working knowledge. I wouldn't expect you to become a master of any, but mastery isn't necessary. Luck has a good chance of finding you if you become merely good in most of these areas. I'll make a case for each one, but here's the preview list. Public speaking Psychology Business Writing Accounting Design (the basics) Conversation Overcoming Shyness Second language Golf Proper grammar Persuasion Technology ( hobby level) Proper voice technique

Good writing is supposed to evoke sensation in the reader, not the fact that it’s raining, but the feeling of being rained upon.

The key to good listening isn't technique, it's desire. Until we truly want to understand the other person, we'll never listen well.

I think if I had to put a finger on what I consider a good education, a good radical education, it wouldn't be anything about methods or techniques. It would be loving people first.

The question is whether such a technique can really make a man good. Goodness comes from within, 6655321. Goodness is something chosen. When a man cannot choose he ceases to be a man.

Saying thanks to the world, and acknowledging your own accomplishments, is a great way to feel good and stay positive.

...good technique includes quick changes, great variety and speed. It may be a system of reversals much like a concept of God and the Devil. In the speed of events, which one is really in charge?...to put the heart of martial arts inyour own heart and have it be a part of you means total comprehension and the use of a free style. When you have that you will know that there are no limits.

Christianity is not about good people getting better. If anything, it is good news for bad people coping with their failure to be good. The heart of the Christian faith is Good News, not good advice, good technique, or good behavior. Too many people have walked away from the church, not because they’re walking away from Jesus, but because the church has walked away from Jesus.

good teaching cannot be reduced to technique,- good teaching comes from the identity and integrity of the teacher.

The good historian is like the giant of the fairy tale. He knows that wherever he catches the scent of human flesh, there his quarry lies.

The question is whether such a technique can really make a man good. Greatness comes from within, 6655321. Goodness is something chosen. When a man cannot choose he ceases to be a man.

The basic fact is that Christianity as it was born in the mind of this Jewish thinker and teacher appears as a technique of survival for the oppressed. That it became, through the intervening years, a religion of the powerful and the dominant, used sometimes as an instrument of oppression, must not tempt us into believing that it was thus in the mind and life of Jesus. 'In him was life; and the life was the light of men.' Wherever his spirit appears, the oppressed gather fresh courage; for he announced the good news that fear, hypocrisy, and hatred, the three hounds of hell that track the trail of the disinherited, need have no dominion over them.

Running efficiently demands good technique, and running efficiently for 100 miles demands great technique. But the wonderful paradox of running is that getting started requires no technique. None at all. If you want to become a runner, get onto a trail, into the woods, or on a sidewalk or street and run. Go 50 yards if that's all you can handle. Tomorrow, you can go farther.

This is my attempt to make sense of the period that followed, weeks and then months that cut loose any fixed idea I had ever had about death, about illness, about probability and luck, about good fortune and bad, about marriage and children and memory, about grief, about the ways in which people do and do not deal with the fact that life ends, about the shallowness of sanity, about life itself. I have been a writer my entire life. As a writer, even as a child, long before what I wrote began to be published, I developed a sense that meaning itself was resident in the rhythms of words and sentences and paragraphs, a technique for withholding whatever it was I thought or believed behind an increasingly impenetrable polish. The way I write is who I am, or have become, yet this is a case in which I wish I had instead of words and their rhythms a cutting room, equipped with an Avid, a digital editing system on which I could touch a key and collapse the sequence of time, show you simultaneously all the frames of memory that come to me now, let you pick the takes, the marginally different expressions, the variant readings of the same lines. This is a case in which I need more than words to find the meaning. This is a case in which I need whatever it is I think or believe to be penetrable, if only for myself.

The principles underlying propaganda are extremely simple. Find some common desire, some widespread unconscious fear or anxiety; think out some way to relate this wish or fear to the product you have to sell; then build a bridge of verbal or pictorial symbols over which your customer can pass from fact to compensatory dream, and from the dream to the illusion that your product, when purchased, will make the dream come true. They are selling hope. We no longer buy oranges, we buy vitality. We do not just buy an auto, we buy prestige. And so with all the rest. In toothpaste, for example, we buy not a mere cleanser and antiseptic, but release from the fear of being sexually repulsive. In vodka and whisky we are not buying a protoplasmic poison which in small doses, may depress the nervous system in a psychologically valuable way; we are buying friendliness and good fellowship, the warmth of Dingley Dell and the brilliance of the Mermaid Tavern. With our laxatives we buy the health of a Greek god. With the monthly best seller we acquire culture, the envy of our less literate neighbors and the respect of the sophisticated. In every case the motivation analyst has found some deep-seated wish or fear, whose energy can be used to move the customer to part with cash and so, indirectly, to turn the wheels of industry.

The peculiar predicament of the present-day self surely came to pass as a consequence of the disappointment of the high expectations of the self as it entered the age of science and technology. Dazzled by the overwhelming credentials of science, the beauty and elegance of the scientific method, the triumph of modern medicine over physical ailments, and the technological transformation of the very world itself, the self finds itself in the end disappointed by the failure of science and technique in those very sectors of life which had been its main source of ordinary satisfaction in past ages. As John Cheever said, the main emotion of the adult Northeastern American who has had all the advantages of wealth, education, and culture is disappointment. Work is disappointing. In spite of all the talk about making work more creative and self-fulfilling, most people hate their jobs, and with good reason. Most work in modern technological societies is intolerably dull and repetitive. Marriage and family life are disappointing. Even among defenders of traditional family values, e.g., Christians and Jews, a certain dreariness must be inferred, if only from the average time of TV viewing. Dreary as TV is, it is evidently not as dreary as Mom talking to Dad or the kids talking to either. School is disappointing. If science is exciting and art is exhilarating, the schools and universities have achieved the not inconsiderable feat of rendering both dull. As every scientist and poet knows, one discovers both vocations in spite of, not because of, school. It takes years to recover from the stupor of being taught Shakespeare in English Lit and Wheatstone's bridge in Physics. Politics is disappointing. Most young people turn their backs on politics, not because of the lack of excitement of politics as it is practiced, but because of the shallowness, venality, and image-making as these are perceived through the media--one of the technology's greatest achievements. The churches are disappointing, even for most believers. If Christ brings us new life, it is all the more remarkable that the church, the bearer of this good news, should be among the most dispirited institutions of the age. The alternatives to the institutional churches are even more grossly disappointing, from TV evangelists with their blown-dry hairdos to California cults led by prosperous gurus ignored in India but embraced in La Jolla. Social life is disappointing. The very franticness of attempts to reestablish community and festival, by partying, by groups, by club, by touristy Mardi Gras, is the best evidence of the loss of true community and festival and of the loneliness of self, stranded as it is as an unspeakable consciousness in a world from which it perceives itself as somehow estranged, stranded even within its own body, with which it sees no clear connection. But there remains the one unquestioned benefit of science: the longer and healthier life made possible by modern medicine, the shorter work-hours made possible by technology, hence what is perceived as the one certain reward of dreary life of home and the marketplace: recreation. Recreation and good physical health appear to be the only ambivalent benefits of the technological revolution.

Teaching people a large number of sword techniques254 is turning the way into a business of selling goods, making beginners believe that there is something profound in their training by impressing them with a variety of techniques. This attitude toward strategy must be avoided, because thinking that there is a variety of ways of cutting a man down is evidence of a disturbed mind. In the world, different ways of cutting a man down do not exist.

An idea kept private is as good as one you never had. And a fact no one can reproduce is no fact at all.

The greats never stop learning. Instinct and talent without technique just makes you reckless, like a teenager driving a powerful, high-performance vehicle. Instinct is raw clay that can be shaped into a masterpiece, if you develop skills that match your talent. That can only come from learning everything there is to know about what you do.

Karate is not about techniques and their execution, but about boldness, integrity and fight for justice and common good

The fact is that fairness is a human concept. The rest of the universe knows nothing of it.

Interviews are a qualitative form of collecting data. The reason it generates good responses is because it’s way more personal than other forms of data gathering techniques.

There are some themes, some subjects, too large for adult fiction; they can only be dealt with adequately in a children’s book. In adult literary fiction, stories are there on sufferance. Other things are felt to be more important: technique, style, literary knowingness… The present-day would-be George Eliots take up their stories as if with a pair of tongs. They’re embarrassed by them. If they could write novels without stories in them, they would. Sometimes they do. We need stories so much that we’re even willing to read bad books to get them, if the good books won’t supply them. We all need stories, but children are more frank about it.

I DIDN’T STOP giving hand jobs because I wasn’t good at it. I stopped giving hand jobs because I was the best at it. For three years, I gave the best hand job in the tristate area. The key is to not overthink it. If you start worrying about technique, if you begin analyzing rhythm and pressure, you lose the essential nature of the act. You have to mentally prepare beforehand, and then you have to stop thinking and trust your body to take over. Basically, it’s like a golf swing.

Among today's adept practitioners, the lie has long since lost its honest function of misrepresenting reality. Nobody believes anybody, everyone is in the know. Lies are told only to convey to someone that one has no need either of him or his good opinion. The lie, once a liberal means of communication, has today become one of the techniques of insolence enabling each individual to spread around him the glacial atmosphere in whose shelter he can thrive.

psychological technique called reframing: taking a concept and relabelling it so as to alter its meaning.

By making yourself a life-long leaner you’ll keep discovering new and exciting things about yourself and others.

Good students also look beyond the obvious. They peek over the fences of their own disciplines – and once you have done that, you cannot go back and do what everyone else is doing, even if you now must deal with heterogeneous ideas that come without a manual on how they might fit together

What are books good for?” “Hitting intruders?” Nick mumbled. He rubbed his eyes again. “Doorstops. Insomnia. Special interrogation techniques. Silencing bedmates in the middle of the night.

He was a good con man, but not a great con man. He wasn't ruthless enough. He had all the tricks, all the techniques, the facility for it. That part if you'll excuse the expression, was in his blood. But he never really had the heart for it.

Knowing the Techniques of Survival........ Our fears and anxieties will often drive us to build impenetrable walls that act like blinders deflecting others and preventing us from seeing who surrounds us. Getting focused to the things that matter are the Key to what has to be to COMPLETE our MISSION. "I Had Every Excuse to Fail but I Chose None" Speak Life!!! (sky)

On the other hand, it's like we're three years old. You don't want that scruffy old teddy bear until your friend takes it and starts having a good time with it. Then suddenly it's the cutest bear you've ever seen, and you want to get it away from her.

In previous centuries, the Church was the great controller, dictating morality, stifling free expression and posing as conservator of all great art and music. Instead we have TV, doing just as good a job at dictating fashions, thoughts, attitudes, objectives as did the Church, using many of the same techniques but doing it so palatably that no one notices. Instead of ‘sins’ to keep people in line, we have fears of being judged unacceptable by our peers (by not wearing the right shoes, not drinking the right kind of beer, or wearing the wrong kind of deodorant). Coupled with that fear is imposed insecurity concerning our own identities. All answers and solutions to these fears come through the television, and only through television. Only through exposure to TV can the new sins of alienation and ostracism be absolved.

Zach looked at Carey in consternation, obviously wondering if we were using the rare good cop/loony cop interrogation technique.

I have often regretted my speech, but never my silence,

Pay attention, follow the directions, use good ingredients, practice technique, share with friends, and voila! Happiness abounds!

There’s a good feeling about them. It’s something I like to find in fiction. So many writers master form and technique, but get so little feeling into their work. I think that’s important.

We all look for strategies or techniques that will free us from the pain of relationships and the hard work good relationships demand. We hope that better planning, more effective communication, clear role definitions, conflict resolution strategies, gender studies, and personality typing--to name just a few -- will make the difference. There may be value in these things, but if they were all we needed, Jesus' life, death, and resurrection would be unnecessary or, at best, redundant. Skills and techniques appeal to us because they promise that relational problems can be fixed by tweaking our behavior without altering the bent of our hearts. But the Bible says something very different. It says that Christ is the only real hope for relationships because only he can dig deep enough to address the core motivations and desires of our hearts. Most dangerous aspect of your relationships is not your weakness, but your delusions of strength. Self-reliance is almost always a component of a bad relationship.

Once we have broken free of the prejudices of our own provincially limited ecclesiastical, tribal, or national rendition of the world archetypes, it becomes possible to understand that the supreme initiation is not that of the local motherly fathers, who then project aggression onto the neighbors for their own defense. The good news, which the World Redeemer brings and which so many have been glad to hear, zealous to preach, but reluctant, apparently, to demonstrate, is that God is love, the He can be, and is to be, loved, and that all without exception are his children. Such comparatively trivial matters as the remaining details of the credo, the techniques of worship, and devices of episcopal organization (which have so absorbed the interest of Occidental theologians that they are today seriously discussed as the principal questions of religion), are merely pedantic snares, unless kept ancillary to the major teaching. Indeed, where not so kept, they have the regressive effect: they reduce the father image back again to the dimensions of the totem. And this, of course, is what has happened throughout the Christian world. One would think that we had been called upon to decide or to know whom, of all of us, the Father prefers. Whereas, the teaching is much less flattering: "Judge not, that ye be not judged." The World Savior's cross, in spite of the behavior of its professed priests, is a vastly more democratic symbol than the local flag.

He turned and gave the Dark Elf a nasty look. “They can do that,” he said, “mess with your head, using arcane mind control techniques. Well-known fact.” The Dark Elf sniggered. “I wish,” he said. “Sadly, no. You’re thinking of journalism, which is slightly different.

A good relationship has a pattern like a dance and is built on some of the same rules. The partners do not need to hold on tightly, because they move confidently in the same pattern, intricate but gay and swift and free, like a country dance of Mozart's. To touch heavily would be to arrest the pattern and freeze the movement, to check the endlessly changing beauty of its unfolding. There is no place here for the possessive clutch, the clinging arm, the heavy hand, only the barest touch in passing. Now arm in arm, now face to face, now back to back -- it does not matter which because they know they are partners moving to the same rhythm, creating a pattern together, and being invisibly nourished by it. The joy of such a pattern is...the joy of living in the moment. Lightness of touch and living in the moment are intertwined. One cannot dance well unless one is completely in time with the music, not leaning back to the last step or pressing forward to the next one, but poised directly on the present step as it comes... But how does one learn this technique of the dance? Why is it so difficult? What makes us hesitate and stumble? It is fear, I think, that makes one cling nostalgically to the last moment or clutch greedily toward the next. [And fear] can only be exorcised by its opposite: love.

Writers acquire their technique by spotting, savoring, and reverse-engineering examples of good prose.

No technique, no matter how good, can turn stupid coworkers into smart ones. And no method can magically make employees trust each other or their boss if they have good reason not to.

I do not ignore the theological and metaphysical interpretation of the Christian doctrine of salvation. But the underprivileged everywhere have long since abandoned any hope that this type of salvation deals with the crucial issues by which their days are turned into despair without consolation. The basic fact is that Christianity as it was born in the mind of this Jewish teacher and thinker appears as a technique of survival for the oppressed. That it became, through the intervening years, a religion of the powerful and the dominant, used sometimes as an instrument of oppression, must not tempt us into believing that it was thus in the mind and life of Jesus. “In him was life; and the life was the light of men.” Wherever his spirit appears, the oppressed gather fresh courage; for he announced the good news that fear, hypocrisy, and hatred, the three hounds of hell that track the trail of the disinherited, need have no dominion over them.

Didn't you have some big deal last night?" Peabody asked her. "Yeah, in East Washington. Roarke had this dinner / dance thing for some fancy charity. Save the moles or something. Enough food to feed every sidewalk sleeper on the Lower East Side for a year." "Gee, that's tough on you. I bet you had to get all dressed up in some beautiful gown, shuttle down on Roarke's private transpo, and choke down champagne." Eve only lifted a brow at Peabody's dust-dry tone. "Yeah, that's about it." They both knew the glamorous side of Eve's life since Roarke had come into it was both a puzzlement and a frustration to her. "And then I had to dance with Roarke. A lot." "Was he wearing a tux?" Peabody had seen Roarke in a tux. The image of it was etched in her mind like acid on glass. "Oh yeah." Until, Eve mused, they'd gotten home and she'd ripped it off of him. He looked every bit as good out of a tux as in one. "Man." Peabody closed her eyes, indulged herself with a visualization technique she'd learned at her Free-Ager parents' knees. "Man," she repeated. "You know, a lot of women would get pissed off at having their husband star in their aide's purient little fantasies." "But you're bigger than that, Lieutenant. I like that about you.

I suppose I'd had, by the standards of that pre-permissive time, a good deal of sex for my age. Girls, or a certain kind of girl, liked me; I had a car-not so common among undergraduates in those days-and I had some money. I wasn't ugly; and even more important, I had my loneliness, which, as every cad knows, is a deadly weapon with women. My 'technique' was to make a show of unpredictability, cynicism, and indifference. Then, like a conjurer with his white rabbit, I produced the solitary heart.

Young Tchitcherine was the one who brought up political narcotics. Opiates of the people. Wimpe smiled back. An old, old smile to chill even the living fire in Earth’s core. "Marxist dialectics? That’s not an opiate, eh?" "It’s the antidote." "No." It can go either way. The dope salesman may know everything that’s ever going to happen to Tchitcherine, and decide it’s no use—or, out of the moment’s velleity, lay it right out for the young fool. "The basic problem," he proposes, "has always been getting other people to die for you. What’s worth enough for a man to give up his life? That’s where religion had the edge, for centuries. Religion was always about death. It was used not as an opiate so much as a technique—it got people to die for one particular set of beliefs about death. Perverse, natürlich, but who are you to judge? It was a good pitch while it worked. But ever since it became impossible to die for death, we have had a secular version—yours. Die to help History grow to its predestined shape. Die knowing your act will bring will bring a good end a bit closer. Revolutionary suicide, fine. But look: if History’s changes are inevitable, why not not die? Vaslav? If it’s going to happen anyway, what does it matter?" "But you haven’t ever had the choice to make, have you." "If I ever did, you can be sure—" "You don’t know. Not till you’re there, Wimpe. You can’t say." "That doesn’t sound very dialectical." "I don’t know what it is." "Then, right up to the point of decision," Wimpe curious but careful, "a man could still be perfectly pure . . ." "He could be anything. I don’t care. But he’s only real at the points of decision. The time between doesn’t matter." "Real to a Marxist." "No. Real to himself." Wimpe looks doubtful. "I've been there. You haven't.

The chaplain had sinned, and it was good. Common sense told him that telling lies and defecting from duty were sins. On the other hand, everyone knew that sin was evil and that no good could come from evil. But he did feel good; he felt positively marvelous. Consequently, it followed logically that telling lies and defecting from duty could not be sins. "The chaplain had mastered, in a moment of divine intuition, the handy technique of protective rationalization, and he was exhilarated by the discovery. It was miraculous. "It was almost no trick at all, he saw, to turn vice into virtue, slander into truth, impotence into abstinence, arrogance into humility, plunder into philanthropy, thievery into honor, blasphemy into wisdom, brutality into patriotism, and sadism into justice. Anybody could do it; it required no brains at all. It merely required no character.

Because practically everyone distinguishes between good and bad, so if we breach our own moral code, we have to come up with an excuse for ourselves. I think that’s known as neutralizing techniques in criminology. It could be religious or political conviction, or the belief that we had no choice, but we need something to justify our bad deeds. Because I honestly

Stoicism, understood properly, is a cure for a disease. The disease in question is the anxiety, grief, fear, and various other negative emotions that plague humans and prevent them from experiencing a joyful existence. By practicing Stoic techniques, we can cure the disease and thereby gain tranquility.

The other mind entity is what we call the impartial observer. This mind of present-moment awareness stands outside the preprogrammed physiological determinants and is alive to the present. It works through the brain but is not limited to the brain. It may be dormant in many of us, but it is never completely absent. It transcends the automatic functioning of past-conditioned brain circuits. ‘In the end,...I conclude that there is no good evidence… that the brain alone can carry out the work that the mind does.” Knowing oneself comes from attending with compassionate curiosity to what is happening within. Methods for gaining self-knowledge and self-mastery through conscious awareness strengthen the mind’s capacity to act as its own impartial observer. Among the simplest and most skilful of the meditative techniques taught in many spiritual traditions is the disciplined practice of what Buddhists call ‘bare attention’. Nietzsche called Buddha ‘that profound physiologist’ and his teachings less a religion than a ‘kind of hygiene’...’ Many of our automatic brain processes have to do with either wanting something or not wanting something else – very much the way a small child’s mental life functions. We are forever desiring or longing, or judging and rejecting. Mental hygiene consists of noticing the ebb and flow of all those automatic grasping or rejecting impulses without being hooked by then. Bare attention is directed not only toward what’s happening on the outside, but also to what’s taking place on the inside. ‘Be at least interested in your reactions as in the person or situation that triggers them.’... In a mindful state one can choose to be aware of the ebb and flow of emotions and thought patterns instead of brooding on their content. Not ‘he did this to me therefore I’m suffering’ but ‘I notice that feelings of resentment and a desire for vengeance keep flooding my mind.’... ‘Bare Attention is the clear and single-minded awareness of what actually happens to us and in us at the successive moments of perception,’... ‘It is called ‘Bare’ because it attends just to the bare facts of a perception as presented either through the five physical senses of through the mind without reacting to them.

Today my toolbox consists of breathing techniques, hot lemon water, herbal tea, hot baths, cold showers (this is called “hydrotherapy” and it’s so, so good), coffee, essential oils, yoga, meditation, kirtan, autonomous sensory meridian response (ASMR), massage, French pastries, emotional freedom technique (EFT), and many other things.

The chaplain had sinned, and it was good. Common sense told him that telling lies and defecting from duty were sins. On the other hand, everyone knew that sin was evil and that no good could come from evil. But he did feel good; he felt positively marvelous. Consequently, it followed logically that telling lies and defecting from duty could not be sins. The chaplain had mastered, in a moment of divine intuition, the handy technique of protective rationalization, and he was exhilarated by his discovery. It was miraculous.

You are born in a human form, and you find joy in it. Yet there are ten thousand other forms endlessly transforming that are equally good, and the joy in these is untold. The sage dwells among those things, which can never be lost, and so he lives forever. He willingly accepts early death, old age, the beginning and the end, and serves as an example for everyone.63

Jonathan Safran Foer’s 10 Rules for Writing: 1.Tragedies make great literature; unfathomable catastrophes (the Holocaust, 9/11) are even better – try to construct your books around them for added gravitas but, since those big issues are such bummers, make sure you do it in a way that still focuses on a quirky central character that’s somewhat like Jonathan Safran Foer. 2. You can also name your character Jonathan Safran Foer. 3. If you’re writing a non-fiction book you should still make sure that it has a strong, deep, wise, and relatable central character – someone like Jonathan Safran Foer. 4. If you reach a point in your book where you’re not sure what to do, or how to approach a certain scene, or what the hell you’re doing, just throw in a picture, or a photo, or scribbles, or blank pages, or some illegible text, or maybe even a flipbook. Don’t worry if these things don’t mean anything, that’s what postmodernism is all about. If you’re not sure what to put in, you can’t go wrong with a nice photograph of Jonathan Safran Foer. 5. If you come up with a pun, metaphor, or phrase that you think is really clever and original, don’t just use it once and throw it away, sprinkle it liberally throughout the text. One particularly good phrase that comes to mind is “Jonathan Safran Foer.” 6. Don’t worry if you seem to be saying the same thing over and over again, repetition makes the work stronger, repetition is good, it drives the point home. The more you repeat a phrase or an idea, the better it gets. You should not be afraid of repeating ideas or phrases. One particularly good phrase that comes to mind is “Jonathan Safran Foer.” 7. Other writers are not your enemies, they are your friends, so you should feel free to borrow some of their ideas, words, techniques, and symbols, and use them completely out of context. They won’t mind, they’re your friends, just like my good friend Paul Auster, with whom I am very good friends. Just make sure you don’t steal anything from Jonathan Safran Foer, it wouldn’t be nice, he is your friend. 8. Make sure you have exactly three plots in your novel, any more and it gets confusing, any less and it’s not postmodern. At least one of those plots should be in a different timeline. It often helps if you name these three plots, I often use “Jonathan,” “Safran,” and “Foer.” 9. Don’t be afraid to make bold statements in you writing, there should always be a strong lesson to be learned, such as “don’t eat animals,” or “the Holocaust was bad,” or “9/11 was really really sad,” or “the world would be a better place if everyone was just a little bit more like Jonathan Safran Foer.” 10. In the end, don’t worry if you’re unsuccessful as a writer, it probably wasn’t meant to be. Not all of us are chosen to become writers. Not all of us can be Jonathan Safran Foer.

On the other hand it is possible that human control over the machines may be retained. In that case the average man may have control over certain private machines of his own, such as his car of his personal computer, but control over large systems of machines will be in the hands of a tiny elite -- just as it is today, but with two difference. Due to improved techniques the elite will have greater control over the masses; and because human work will no longer be necessary the masses will be superfluous, a useless burden on the system. If the elite is ruthless the may simply decide to exterminate the mass of humanity. If they are humane they may use propaganda or other psychological or biological techniques to reduce the birth rate until the mass of humanity becomes extinct, leaving the world to the elite. Or, if the elite consist of soft-hearted liberals, they may decide to play the role of good shepherds to the rest of the human race. They will see to it that everyone's physical needs are satisfied, that all children are raised under psychologically hygienic conditions, that everyone has a wholesome hobby to keep him busy, and that anyone who may become dissatisfied undergoes "treatment" to cure his "problem." Of course, life will be so purposeless that people will have to be biologically or psychologically engineered either to remove their need for the power process or to make them "sublimate" their drive for power into some harmless hobby. These engineered human beings may be happy in such a society, but they most certainly will not be free. They will have been reduced to the status of domestic animals.

Since I had the inclinatation and the training, helping people came naturally. I wasn't thinking in terms of organizing members, but just a duty that I had to do. That goes back to my mother's training. It was not until later that I realized that this was a good organizing tool, although maybe unconsciously, I was already beggining to understand. But I was used by people for a long time until I wised up. It wasn't that they wanted to do it, but that I was not prepared or able to tell them what to do in return. My work was just another war on poverty gimick, which is what happens when people are given everything and don't give anything in return. you can't mold them into any action. Well, one night it just hit me. Once you helped people, most became very loyal. The people who helped us back when we wanted volunteers were the people we had helped. So I began to get a group of those people around me. Once I realized helping people was an organizing technique, I increased that work. I was willing to work all day and night and go to hell and back for people- provided they also did something for the CSO in return. I never felt bad asking for that. It didn't contradict my parents' teachings, because I wasn't asking for something for myself. For a long time we didn't know how to put that work together into an organization. But we learned after a while- we learned how to help people by making them responsible. Today it's the same principle with the Union. And it works. We don't get everybody, but we get enough to get that nucleus. I think solving problems for people is the only way to build solid groups.

Jubal shrugged. "Abstract design is all right-for wall paper or linoleum. But art is the process of evoking pity and terror, which is not abstract at all but very human. What the self-styled modern artists are doing is a sort of unemotional pseudo-intellectual masturbation. . . whereas creative art is more like intercourse, in which the artist must seduce- render emotional-his audience, each time. These ladies who won't deign to do that- and perhaps can't- of course lost the public. If they hadn't lobbied for endless subsidies, they would have starved or been forced to go to work long ago. Because the ordinary bloke will not voluntarily pay for 'art' that leaves him unmoved- if he does pay for it, the money has to be conned out of him, by taxes or such." "You know, Jubal, I've always wondered why i didn't give a hoot for paintings or statues- but I thought it was something missing in me, like color blindness." "Mmm, one does have to learn to look at art, just as you must know French to read a story printed in French. But in general terms it's up to the artist to use language that can be understood, not hide it in some private code like Pepys and his diary. Most of these jokers don't even want to use language you and I know or can learn. . . they would rather sneer at us and be smug, because we 'fail' to see what they are driving at. If indeed they are driving at anything- obscurity is usually the refuge of incompetence. Ben, would you call me an artists?” “Huh? Well, I’ve never thought about it. You write a pretty good stick.” “Thank you. ‘Artist’ is a word I avoid for the same reasons I hate to be called ‘Doctor.’ But I am an artist, albeit a minor one. Admittedly most of my stuff is fit to read only once… and not even once for a busy person who already knows the little I have to say. But I am an honest artist, because what I write is consciously intended to reach the customer… reach him and affect him, if possible with pity and terror… or, if not, at least to divert the tedium of his hours with a chuckle or an odd idea. But I am never trying to hide it from him in a private language, nor am I seeking the praise of other writers for ‘technique’ or other balderdash. I want the praise of the cash customer, given in cash because I’ve reached him- or I don’t want anything. Support for the arts- merde! A government-supported artist is an incompetent whore! Damn it, you punched one of my buttons. Let me fill your glass and you tell me what is on your mind.

The novel should tell the truth, as I see the truth, or as the novelist persuades me to see it. And one more demand: I expect the novelist to aspire to improve the world. ... As a novelist, I want to be more than one more dog barking at the other dogs barking at me. Not out of any foolish hope that one novelist, or all virtuous novelists in chorus, can make much of a difference for good, except in the long run, but out of the need to prevent the human world from relaxing into something worse. To maintain the tension between truth and falsity, beauty and ugliness, good and evil. ... I believe the highest duty of the serious novelist is, whatever the means or technique, to be a critic of his society, to hold society to its own ideals, or if these ideals are unworthy, to suggest better ideals.

This all seemed quaint and amusing, but as the book moved through to the modern day, nothing changed. People still fell to the influence of persuasion techniques, especially when they broadcast information about themselves that allowed identification of their personality type--their true name, basically--and the attack vectors for these techniques were primarily aural and visual. But no one thought of this as magic. It was just falling for a good line or being distracted or clever marketing. Even the words were the same. People still got fascinated and charmed, spellbound and amazed, they forgot themselves, and were carried away. They just didn't think there was anything magical about that anymore.

His power seems to come from a combination of techniques and personality traits. He seems to have no sympathy for anyone, but total empathy. He is enormously self-centered, proud, vain, disdainful of all who lack the good fortune to be him. This is so evident and so oddly convincing (one finds oneself thinking/agreeing that, yes, Arty is a special person and can’t be judged by normal criteria) that when he turns his interest on an individual (on me) the object (me) suddenly feels elevated to his level (as in — yeah, me and Arty are too special and unique to be judged, etc.). Just when you feel despicable, and that Arty’s disdain is too great a burden to endure, he offers you the option of becoming his peer …

Exploitation thrives when it comes to the essentials, like housing and food. Most of the 12 million Americans who take out high-interest payday loans do so not to buy luxury items or cover unexpected expenses but to pay the rent or gas bill, buy food, or meet other regular expenses. Payday loans are but one of many financial techniques—from overdraft fees to student loans for for-profit colleges—specifically designed to pull money from the pockets of the poor.46 If the poor pay more for their housing, food, durable goods, and credit, and if they get smaller returns on their educations and mortgages (if they get returns at all), then their incomes are even smaller than they appear. This is fundamentally unfair.

I don’t believe it can be taught as if it were a recipe. There aren’t ingredients and techniques that will guarantee success. Parameters exist that, if followed, will ensure a business can continue, but you cannot clearly define our business success and then bottle it as you would a perfume. It’s not that simple: to be successful, you have to be out there, you have to hit the ground running; and, if you have a good team round you and more than your fair share of luck, you might make something happen. But you certainly can’t guarantee it just by following someone else’s formula. Business is a fluid, changing substance.

It all boils down to instinct, good or bad. Artistic creation must be spontaneous. It comes from the heart; it has to pass through the brain; and still one needs the guts, and good old, indispensable technique, to bring it to the light of day. That, at least, is how I see the process, not that I have ever been able to pin it down very exactly in my own case. You hear a voice inside. You obey it, and produce whatever it told you to produce; and then you wait and see. And oh! The trouble you're in for.

… everyone knew that sin was evil, and that no good could come from evil. But he did feel good; he felt positively marvellous. Consequently, it followed logically that telling lies and defecting from duty could not be sins. The chaplain had mastered, in a moment of divine intuition, the handy technique of protective rationalisation, and he was exhilarated by his discovery. It was miraculous. It was almost no trick at all, he saw, to turn vice into virtue and slander into truth, impotence into abstinence, arrogance into humility, plunder into philanthropy, thievery into honour, blasphemy into wisdom, brutality into patriotism, and sadism into justice.

…[E]veryone knew that sin was evil, and that no good could come from evil. But he did feel good; he felt positively marvellous. Consequently, it followed logically that telling lies and defecting from duty could not be sins. The chaplain had mastered, in a moment of divine intuition, the handy technique of protective rationalisation, and he was exhilarated by his discovery. It was miraculous. It was almost no trick at all, he saw, to turn vice into virtue and slander into truth, impotence into abstinence, arrogance into humility, plunder into philanthropy, thievery into honour, blasphemy into wisdom, brutality into patriotism, and sadism into justice.

...TV was entertainment of the last resort. There was nothing on during the day in the summer other than game shows and soap operas. Besides, a TV-watching child was considered available for chores: take out the trash, clean your room, pick up that mess, fold those towels, mow the lawn... the list was endless. We all became adept at chore-avoidance. Staying out of sight was a reliable strategy. Drawing or painting was another: to my mother, making art trumped making beds. A third choir-avoidance technique was to read. A kid with his or her nose in a book is a kid who is not fighting, yelling, throwing, breaking things, bleeding, whining, or otherwise creating a Mom-size headache. Reading a book was almost like being invisible - a good thing for all concerned.

This development is possibly related to the fact that so much of "value" has been absorbed by technology itself. It is "good" to electrify a primitive area. Civilization and even morality are implicit in technological transformation...New techniques are in themselves bien pensant and represent not only rationality but benevolence...Romantic individuals (a mass of them by now) accuse this mass civilization of obstructing their attainment of beauty, nobility, integrity, intensity. I do not want to sneer at the term Romantic. Romanticism guarded the "inspired condition," preserved the poetic, philosophical, and religious teachings...during the greatest and most rapid of transformations, the most accelerated phase of modern scientific and technical transformation.

Some readers are bound to want to take the techniques we’ve introduced here and try them on the problem of forecasting the future price of securities on the stock market (or currency exchange rates, and so on). Markets have very different statistical characteristics than natural phenomena such as weather patterns. Trying to use machine learning to beat markets, when you only have access to publicly available data, is a difficult endeavor, and you’re likely to waste your time and resources with nothing to show for it. Always remember that when it comes to markets, past performance is not a good predictor of future returns—looking in the rear-view mirror is a bad way to drive. Machine learning, on the other hand, is applicable to datasets where the past is a good predictor of the future.

What was the nature of the universe into which she had been born? Why did it exist at all? If it had a purpose, what was it? These seemed to her the only questions worth exploring. And the only valid technique evolved by humans for exploring such questions was the scientific method, a robust and self-correcting search for the truth. Yet it had become obvious to her since about the age of twelve that science as it had progressed so far – physics, chemistry, biology, all the rest – had only inched towards grappling with the true questions, the fundamentals. Those questions had only been addressed by theologians and philosophers, it seemed to her. Unfortunately, their answers were a mush of doubt, self-delusion and flummery that had probably done more harm than good. And yet that was all there was.

The next day round about ten o'clock I was walking down Welbeck Street. I was in a bad temper. By daylight the whole project seemed very much less attractive. I felt that to be snubbed by a film star would put me in a bad state of mind for months. But I regarded the matter as something which had been decided and which now simply had to be carried out. I often use this method for deciding difficult cases. In stage one I entertain the thing purely as a hypothesis, and in stage two I count my stage one thinking as a fixed decision on which there is no going back. I recommend this technique to any of you who are not good at making decisions.

For many Westerners, “it’s natural” seems to mean “it’s good.” This view is wrong and comes from shopping in supermarkets and living in landscaped environments. Plants evolved toxins to deter animals, fungi, and bacteria from eating them. The list of “natural” foods that need processing to detoxify them goes on and on. Early potatoes were toxic, and the Andean peoples ate clay to neutralize the toxin. Even beans can be toxic without processing. In California, many hunter-gatherer populations relied on acorns, which, similar to manioc, require a labor intensive, multiday leaching process. Many small-scale societies have similarly exploited hardy, tropical plants called cycads for food. But cycads contain a nerve toxin. If not properly processed, they can cause neurological symptoms, paralysis, and death. Numerous societies, including hunter-gatherers, have culturally evolved an immense range of detoxification techniques for cycads. By contrast with our species, other animals have far superior abilities to detoxify plants. Humans, however, lost these genetic adaptations and evolved a dependence on cultural know-how, just to eat.

What is fantasy? On one level, of course, it is a game: a pure pretense with no ulterior motive whatever. It is one child saying to another child, “Let’s be dragons,” and then they’re dragons for an hour or two. It is escapism of the most admirable kind—the game played for the game’s sake. On another level, it is still a game, but a game played for very high stakes. Seen thus, as art, not spontaneous play, its affinity is not with daydream, but with dream. It is a different approach to reality, an alternative technique for apprehending and coping with existence. It is not antirational but pararational; not realistic, but surrealistic, superrealistic, a heightening of reality. In Freud’s terminology, it employs primary, not secondary process thinking. It employs archetypes, which, Jung warned us, are dangerous things. Dragons are more dangerous, and a good deal commoner, than bears. Fantasy is nearer to poetry, to mysticism, and to insanity than naturalistic fiction is. It is a real wilderness, and those who go there should not feel too safe. And their guides, the writers of fantasy, should take their responsibilities seriously.

Outside of your relationship with God, the most important relationship you can have is with yourself. I don’t mean that we are to spend all our time focused on me, me, me to the exclusion of others. Instead, I mean that we must be healthy internally—emotionally and spiritually—in order to create healthy relationships with others. Motivational pep talks and techniques for achieving success are useless if a person is weighed down by guilt, shame, depression, rejection, bitterness, or crushed self-esteem. Countless marriages land on the rocks of divorce because unhealthy people marry thinking that marriage, or their spouse, will make them whole. Wrong. If you’re not a healthy single person you won’t be a healthy married person. Part of God’s purpose for every human life is wholeness and health. I love the words of Jesus in John 10:10: “I came that they may have life, and have it abundantly.” God knows we are the walking wounded in this world and He wants the opportunity to remove everything that limits us and heal every wound from which we suffer. Some wonder why God doesn’t just “fix” us automatically so we can get on with life. It’s because He wants our wounds to be our tutors to lead us to Him. Pain is a wonderful motivator and teacher! When the great Russian intellectual Aleksandr Solzhenitsyn was released from the horrible Siberian work camp to which he was sent by Joseph Stalin, he said, “Thank you, prison!” It was the pain and suffering he endured that caused his eyes to be opened to the reality of the God of his childhood, to embrace his God anew in a personal way. When we are able to say thank you to the pain we have endured, we know we are ready to fulfill our purpose in life. When we resist the pain life brings us, all of our energy goes into resistance and we have none left for the pursuit of our purpose. It is the better part of wisdom to let pain do its work and shape us as it will. We will be wiser, deeper, and more productive in the long run. There is a great promise in the New Testament that says God comes to us to comfort us so we can turn around and comfort those who are hurting with the comfort we have received from Him (see 2 Corinthians 1:3–4). Make yourself available to God and to those who suffer. A large part of our own healing comes when we reach out with compassion to others.

To return to the general analysis of the Rosicrucian outlook. Magic was a dominating factor, working as a mathematics-mechanics in the lower world, as celestial mathematics in the celestial world, and as angelic conjuration in the supercelestial world. One cannot leave out the angels in this world view, however much it may have been advancing towards the scientific revolution. The religious outlook is bound up with the idea that penetration has been made into higher angelic spheres in which all religions were seen as one; and it is the angels who are believed to illuminate man's intellectual activities. In the earlier Renaissance, the magi had been careful to use only the forms of magic operating in the elemental or celestial spheres, using talismans and various rituals to draw down favourable influences from the stars. The magic of a bold operator like Dee, aims beyond the stars, aims at doing the supercelestial mathematical magic, the angel-conjuring magic. Dee firmly believed that he had gained contact with good angels from whom he learned advancement in knowledge. This sense of close contact with angels or spiritual beings is the hallmark of the Rosicrucian. It is this which infuses his technology, however practical and successful and entirely rational in its new understanding of mathematical techniques, with an unearthly air, and makes him suspect as possibly in contact, not with angels, but with devils.

Yes. If I'm being honest, I think that almost all of us have a need to tell ourselves that we’re helping to make the world better. Or at least that we're not making it worse. That we're on the right side. That even if… I don't know… that maybe even our very worst actions serve some sort of higher purpose. Because practically everyone distinguishes between good and bad, so if we breach our own moral code, we have to come up with an excuse for ourselves. I think that's known as neutralizing techniques in criminology. it could be religious or political conviction, or the belief that we had no choice, but we need something to justify our bad deeds. Because I honestly believe that there are very few people who could live with knowing that they are… bad.

Noemy says, “I guess it’s just the idea of love I miss. And, well, it was a good kiss.” Her smile turns rueful. “At least I got some practice.” A wonderful idea occurs to Abel. “Do you need more practice?” “Huh?” “We could practice, if you wanted."He smiles as he starts to explain."Remember what I told you on Genesis? I’m programmed with a wide array of techniques for providing physical pleasure, via every activity from kissing to the more arcane positions for sexual intercourse. Although I’ve never performed any of them before, I’m confident I could do so very skillfully.” She stares at him, eyes wide. Since she is swift to voice objections if she has them, Abel takes her silence as an encouraging sign. So he sits up on the bed to explain the further compelling reasons now coming to mind. “Humans need a certain amount of physical release and comfort in order to be psychologicallly healthy. You’ve been away from your family and friends for some time, and have endured considerable trauma, suggesting you are in even greater need than usual. I have all the information and technique necessary to be an excellent partner, my body is designed to be appealing, and of course I can neither carry disease nor impregnate you. We have total privacy and many hours of spare time. Conditions for intercourse would seem to be ideal.

Kohlberg’s most influential finding was that the most morally advanced kids (according to his scoring technique) were those who had frequent opportunities for role taking—for putting themselves into another person’s shoes and looking at a problem from that person’s perspective. Egalitarian relationships (such as with peers) invite role taking, but hierarchical relationships (such as with teachers and parents) do not. It’s really hard for a child to see things from the teacher’s point of view, because the child has never been a teacher. Piaget and Kohlberg both thought that parents and other authorities were obstacles to moral development. If you want your kids to learn about the physical world, let them play with cups and water; don’t lecture them about the conservation of volume. And if you want your kids to learn about the social world, let them play with other kids and resolve disputes; don’t lecture them about the Ten Commandments. And, for heaven’s sake, don’t force them to obey God or their teachers or you. That will only freeze them at the conventional level.

We all say that this is the century of the common man, that he is the lord of the earth, the air and the water, and that on his decision hangs the historical fate of the nations. This proud picture of human grandeur is unfortunately an illusion only and is counterbalanced by a reality which is very different. In this reality man is the slave and victim of the machines that have conquered space and time for him; he is intimidated and endangered by the might of the war technique which is supposed to safeguard his physical existence; his spiritual and moral freedom, though guaranteed within limits in one half of his world, is threatened with chaotic disorientation, and in the other half it is abolished altogether. Finally, to add comedy to tragedy, this lord of the elements, this universal arbiter, hugs to his bosom notions which stamp his dignity as worthless and turn his autonomy into an absurdity. All his achievements and possessions do not make him bigger; on the contrary, they diminish him, as the fate of the factory worker under the rule of a ‘just’ distribution of goods clearly demonstrates.

In 1997, the NCI director, Richard Klausner, responding to reports that cancer mortality had remained disappointingly static through the nineties, argued that the medical realities of one decade had little bearing on the realities of the next. “There are far more good historians than there are good prophets,” Klausner wrote. “It is extraordinarily difficult to predict scientific discovery, which is often propelled by seminal insights coming from unexpected directions. The classic example—Fleming’s discovery of penicillin on moldy bread and the monumental impact of that accidental finding—could not easily have been predicted, nor could the sudden demise of iron-lung technology when evolving techniques in virology allowed the growth of poliovirus and the preparation of vaccine. Any extrapolation of history into the future presupposes an environment of static discovery—an oxymoron.

Parent and Teacher Actions: 1. Ask children what their role models would do. Children feel free to take initiative when they look at problems through the eyes of originals. Ask children what they would like to improve in their family or school. Then have them identify a real person or fictional character they admire for being unusually creative and inventive. What would that person do in this situation? 2. Link good behaviors to moral character. Many parents and teachers praise helpful actions, but children are more generous when they’re commended for being helpful people—it becomes part of their identity. If you see a child do something good, try saying, “You’re a good person because you ___.” Children are also more ethical when they’re asked to be moral people—they want to earn the identity. If you want a child to share a toy, instead of asking, “Will you share?” ask, “Will you be a sharer?” 3. Explain how bad behaviors have consequences for others. When children misbehave, help them see how their actions hurt other people. “How do you think this made her feel?” As they consider the negative impact on others, children begin to feel empathy and guilt, which strengthens their motivation to right the wrong—and to avoid the action in the future. 4. Emphasize values over rules. Rules set limits that teach children to adopt a fixed view of the world. Values encourage children to internalize principles for themselves. When you talk about standards, like the parents of the Holocaust rescuers, describe why certain ideals matter to you and ask children why they’re important. 5. Create novel niches for children to pursue. Just as laterborns sought out more original niches when conventional ones were closed to them, there are ways to help children carve out niches. One of my favorite techniques is the Jigsaw Classroom: bring students together for a group project, and assign each of them a unique part. For example, when writing a book report on Eleanor Roosevelt’s life, one student worked on her childhood, another on her teenage years, and a third on her role in the women’s movement. Research shows that this reduces prejudice—children learn to value each other’s distinctive strengths. It can also give them the space to consider original ideas instead of falling victim to groupthink. To further enhance the opportunity for novel thinking, ask children to consider a different frame of reference. How would Roosevelt’s childhood have been different if she grew up in China? What battles would she have chosen to fight there?

Every day the same things came up; the work was never done, and the tedium of it began to weigh on me. Part of what made English a difficult subject for Korean students was the lack of a more active principle in their learning. They were accustomed to receiving, recording, and memorizing. That's the Confucian mode. As a student, you're not supposed to question a teacher; you should avoid asking for explanations because that might reveal a lack of knowledge, which can be seen as an insult to the teacher's efforts. You don't have an open, free exchange with teachers as we often have here in the West. And further, under this design, a student doesn't do much in the way of improvisation or interpretation. This approach might work well for some pursuits, may even be preferred--indeed, I was often amazed by the way Koreans learned crafts and skills, everything from basketball to calligraphy, for example, by methodically studying and reproducing a defined set of steps (a BBC report explained how the North Korean leader Kim Jong Il had his minions rigorously study the pizza-making techniques used by Italian chefs so that he could get a good pie at home, even as thousands of his subjects starved)--but foreign-language learning, the actual speaking component most of all, has to be more spontaneous and less rigid. We all saw this played out before our eyes and quickly discerned the problem. A student cannot hope to sit in a class and have a language handed over to him on sheets of paper.

Union with God is not something we acquire by a technique but the grounding truth of our lives that engenders the very search for God. Because God is the ground of our being, the relationship between creature and Creator is such that, by sheer grace, separation is not possible. God does not know how to be absent. The fact that most of us experience throughout most of our lives a sense of absence or distance from God is the great illusion that we are caught up in; it is the human condition. The sense of separation from God is real, but the meeting of stillness reveals that this perceived separation does not have the last word. This illusion of separation is generated by the mind and is sustained by the riveting of our attention to the interior soap opera, the constant chatter of the cocktail party going on in our heads. For most of us this is what normal is, and we are good at coming up with ways of coping with this perceived separation (our consumer-driven entertainment culture takes care of much of it). But some of us are not so good at coping, and so we drink ourselves into oblivion or cut or burn ourselves “so that the pain will be in a different place and on the outside.” The grace of salvation, the grace of Christian wholeness that flowers in silence, dispels this illusion of separation. For when the mind is brought to stillness, and all our strategies of acquisition have dropped, a deeper truth presents itself: we are and have always been one with God and we are all one in God (Jn 17:21).

Gratitude practices as they’re generally presented in pop culture—usually some form of grateful-for-what-you-have exercise, like “Every day, write a list of ten things you’re grateful for”—don’t cut it, empirically speaking. When Emily tried this, it always made her feel worse because it just reminded her of how many people don’t have those things, which made her feel helpless and inadequate. Then she read the research herself and followed the instructions of the evidence-based interventions…and it worked like a charm. There are two techniques that really get the job done, and neither involves gratitude-for-what-you-have. The key is practicing gratitude-for-who-you-have and gratitude-for-how-things-happen. A Short-Term Quick-Fix Gratitude Boost is gratitude-for-who-you-have. Mr. Rogers, accepting a Lifetime Achievement Award, asked everyone in the audience to take ten seconds to remember some of the people who have “helped you love the good that grows within you, some of those people who have loved us and wanted what was best for us, […] those who have encouraged us to become who we are.” That’s how to gratitude-for-who-you-have.

The scariest thing is that nobody seems to be considering the impact on those wild fish of fish farming on the scale that is now being proposed on the coast of Norway or in the open ocean off the United States. Fish farming, even with conventional techniques, changes fish within a few generations from an animal like a wild buffalo or a wildebeest to the equivalent of a domestic cow. Domesticated salmon, after several generations, are fat, listless things that are good at putting on weight, not swimming up fast-moving rivers. When they get into a river and breed with wild fish, they can damage the wild fish's prospects of surviving to reproduce. When domesticated fish breed with wild fish, studies indicate the breeding success initially goes up, then slumps as the genetically different offspring are far less successful at returning to the river. Many of the salmon in Norwegian rivers, which used to have fine runs of unusually large fish, are now of farmed origin. Domesticated salmon are also prone to potentially lethal diseases, such as infectious salmon anemia, which has meant many thousands have had to be quarantined or killed. They are also prone to the parasite Gyrodactylus salaris, which has meant that whole river systems in Norway have had to be poisoned with the insecticide rotenone and restocked.

Many a tale of inguldgent parenthood illustrates the antique idea that when the roles of life are assumed by the improperly initiated, chaos supervenes. When the child outgrows the popular idyle of the mother breast and turns to face the world of specialized adult action, it passes, spiritually, into the sphere of the father-who becomes for his son, the sign of the future task, and for his daughter, the future husband. Whether he knows it or not, and no matter what his position in society, the father is the initiating priest through whom the young being passes on into the larger world. And just as, formerly, the mother represented the good and evil, so does now the father, but with this complication - that there is a new element of rivalry in the picture: the son against the father for the mastery of the universe, and the daughter against the mother to be the mastered world. The traditional idea of initiation combines an introduction of the candidate into the techniques, duties, and prerogatives of his vocation with a radical readjustment of his emotional relationship to the parental images. The mystagogue is to entrust the symbols of office only to a son who has been effectually purged of all inappropriate infantile cathexes-for whom the just, impersonal exercise of the powers will not be rendered impossible by unconscious motives of self-aggrandizement, personal preference, or resentment. Ideally, the invested one has been divested of his mere humanity and is representative of an impersonal cosmic force. He is the twice-born: he has become himself the father. And he is competent consequently now to enact himself the role of the initiator, the guide, the sun door, through whom one may pass from infantile illusions of good and evil to an experience of the majesty of cosmic law, purged of hope and fear, and at peace in understanding the revelation of being.

HOW TO DRIVE A WRITER CRAZY “1. When he starts to outline a story, immediately give him several stories just like it to read and tell him three other plots. This makes his own story and his feeling for it vanish in a cloud of disrelated facts. "2. When he outlines a character, read excerpts from stories about such characters, saying that this will clarify the writer's ideas. As this causes him to lose touch with the identity he felt in his character by robbing him of individuality, he is certain to back away from ever touching such a character. "3. Whenever the writer proposes a story, always mention that his rate, being higher than other rates of writers in the book, puts up a bar to his stories. "4. When a rumor has stated that a writer is a fast producer, invariably confront him with the fact with great disapproval, as it is, of course, unnatural for one human being to think faster than another. "5. Always correlate production and rate, saying that it is necessary for the writer to do better stories than the average for him to get any consideration whatever. "6. It is a good thing to mention any error in a story bought, especially when that error is to be editorially corrected, as this makes the writer feel that he is being criticized behind his back and he wonders just how many other things are wrong. "7. Never fail to warn a writer not to be mechanical, as this automatically suggests to him that his stories are mechanical and, as he considers this a crime, wonders how much of his technique shows through and instantly goes to much trouble to bury mechanics very deep—which will result in laying the mechanics bare to the eye. "8. Never fail to mention and then discuss budget problems with a writer, as he is very interested. "9. By showing his vast knowledge of a field, an editor can almost always frighten a writer into mental paralysis, especially on subjects where nothing is known anyway. "10. Always tell a writer plot tricks, as they are not his business.

The apparatus of corrective penality acts in a quite different way. The point of application of the penality is not the representation, but the body, time, everyday gestures and activities; the soul, too, but in so far as it is the seat of habits. The body and the soul, as principles of behaviour, from the element that is now proposed for punitive intervention. Rather than on an art of representations, this punitive intervention must rest on studied manipulation of the individual:'I have no more doubt of every crime having its cure in moral and physical influence...'; so, in order to decide on punishments, one 'will require some knowledge of the principles of sensations, and of the sympathies which occur in the nervous system'. As for the instruments used, these are no longer complexes of representation, reinforced and circulated, but forms of coercion, schemata of constraint, applied and repeated. Exercises, not signs: time-tables, compulsory movements, regular activities, solitary meditation, work in common, silence, application, respect, good habits. And, ultimately, what one is trying to restore in this technique of correction is not so much the juridical subject, who is caught up in the fundamental interests of the social pact, but the obedient subject, the individual subjected to habits, rules, orders, an authority that is exercised continually around him and upon him, and which he must allow to function automatically in him. There are two quite distinct ways, therefore, of reacting to the offence: one may restore the juridical subject of the social pact, or shape an obedient subject, according to the general and detailed form of some power.

Thought Control * Require members to internalize the group’s doctrine as truth * Adopt the group’s “map of reality” as reality * Instill black and white thinking * Decide between good versus evil * Organize people into us versus them (insiders versus outsiders) * Change a person’s name and identity * Use loaded language and clichés to constrict knowledge, stop critical thoughts, and reduce complexities into platitudinous buzzwords * Encourage only “good and proper” thoughts * Use hypnotic techniques to alter mental states, undermine critical thinking, and even to age-regress the member to childhood states * Manipulate memories to create false ones * Teach thought stopping techniques that shut down reality testing by stopping negative thoughts and allowing only positive thoughts. These techniques include: * Denial, rationalization, justification, wishful thinking * Chanting * Meditating * Praying * Speaking in tongues * Singing or humming * Reject rational analysis, critical thinking, constructive criticism * Forbid critical questions about leader, doctrine, or policy * Label alternative belief systems as illegitimate, evil, or not useful * Instill new “map of reality” Emotional Control * Manipulate and narrow the range of feelings—some emotions and/or needs are deemed as evil, wrong, or selfish * Teach emotion stopping techniques to block feelings of hopelessness, anger, or doubt * Make the person feel that problems are always their own fault, never the leader’s or the group’s fault * Promote feelings of guilt or unworthiness, such as: * Identity guilt * You are not living up to your potential * Your family is deficient * Your past is suspect * Your affiliations are unwise * Your thoughts, feelings, actions are irrelevant or selfish * Social guilt * Historical guilt * Instill fear, such as fear of: * Thinking independently * The outside world * Enemies * Losing one’s salvation * Leaving * Orchestrate emotional highs and lows through love bombing and by offering praise one moment, and then declaring a person is a horrible sinner * Ritualistic and sometimes public confession of sins * Phobia indoctrination: inculcate irrational fears about leaving the group or questioning the leader’s authority * No happiness or fulfillment possible outside the group * Terrible consequences if you leave: hell, demon possession, incurable diseases, accidents, suicide, insanity, 10,000 reincarnations, etc. * Shun those who leave and inspire fear of being rejected by friends and family * Never a legitimate reason to leave; those who leave are weak, undisciplined, unspiritual, worldly, brainwashed by family or counselor, or seduced by money, sex, or rock and roll * Threaten harm to ex-member and family (threats of cutting off friends/family)

You’ve said, “You can lie or distort the story of the French Revolution as long as you like and nothing will happen. Propose a false theory in chemistry and it will be refuted tomorrow.” How does your approach to the world as a scientist affect and influence the way you approach politics? Nature is tough. You can’t fiddle with Mother Nature, she’s a hard taskmistress. So you’re forced to be honest in the natural sciences. In the soft fields, you’re not forced to be honest. There are standards, of course; on the other hand, they’re very weak. If what you propose is ideologically acceptable, that is, supportive of power systems, you can get away with a huge amount. In fact, the difference between the conditions that are imposed on dissident opinion and on mainstream opinion is radically different. For example, I’ve written about terrorism, and I think you can show without much difficulty that terrorism pretty much corresponds to power. I don’t think that’s very surprising. The more powerful states are involved in more terrorism, by and large. The United States is the most powerful, so it’s involved in massive terrorism, by its own definition of terrorism. Well, if I want to establish that, I’m required to give a huge amount of evidence. I think that’s a good thing. I don’t object to that. I think anyone who makes that claim should be held to very high standards. So, I do extensive documentation, from the internal secret records and historical record and so on. And if you ever find a comma misplaced, somebody ought to criticize you for it. So I think those standards are fine. All right, now, let’s suppose that you play the mainstream game. You can say anything you want because you support power, and nobody expects you to justify anything. For example, in the unimaginable circumstance that I was on, say, Nightline, and I was asked, “Do you think Kadhafi is a terrorist?” I could say, “Yeah, Kadhafi is a terrorist.” I don’t need any evidence. Suppose I said, “George Bush is a terrorist.” Well, then I would be expected to provide evidence—“Why would you say that?” In fact, the structure of the news production system is, you can’t produce evidence. There’s even a name for it—I learned it from the producer of Nightline, Jeff Greenfield. It’s called “concision.” He was asked in an interview somewhere why they didn’t have me on Nightline. First of all, he says, “Well, he talks Turkish, and nobody understands it.” But the other answer was, “He lacks concision.” Which is correct, I agree with him. The kinds of things that I would say on Nightline, you can’t say in one sentence because they depart from standard religion. If you want to repeat the religion, you can get away with it between two commercials. If you want to say something that questions the religion, you’re expected to give evidence, and that you can’t do between two commercials. So therefore you lack concision, so therefore you can’t talk. I think that’s a terrific technique of propaganda. To impose concision is a way of virtually guaranteeing that the party line gets repeated over and over again, and that nothing else is heard.

Yoga has been superficially misunderstood by certain Western writers, but its critics have never been its practitioners. Among many thoughtful tributes to yoga may be mentioned one by Dr. C. G. Jung, the famous Swiss psychologist. “When a religious method recommends itself as ‘scientific,’ it can be certain of its public in the West. Yoga fulfills this expectation,” Dr. Jung writes (7). “Quite apart from the charm of the new, and the fascination of the half-understood, there is good cause for Yoga to have many adherents. It offers the possibility of controllable experience, and thus satisfies the scientific need of ‘facts,’ and besides this, by reason of its breadth and depth, its venerable age, its doctrine and method, which include every phase of life, it promises undreamed-of possibilities. “Every religious or philosophical practice means a psychological discipline, that is, a method of mental hygiene. The manifold, purely bodily procedures of Yoga (8) also mean a physiological hygiene which is superior to ordinary gymnastics and breathing exercises, inasmuch as it is not merely mechanistic and scientific, but also philosophical; in its training of the parts of the body, it unites them with the whole of the spirit, as is quite clear, for instance, in the Pranayama exercises where Prana is both the breath and the universal dynamics of the cosmos. “When the thing which the individual is doing is also a cosmic event, the effect experienced in the body (the innervation), unites with the emotion of the spirit (the universal idea), and out of this there develops a lively unity which no technique, however scientific, can produce. Yoga practice is unthinkable, and would also be ineffectual, without the concepts on which Yoga is based. It combines the bodily and the spiritual with each other in an extraordinarily complete way. “In the East, where these ideas and practices have developed, and where for several thousand years an unbroken tradition has created the necessary spiritual foundations, Yoga is, as I can readily believe, the perfect and appropriate method of fusing body and mind together so that they form a unity which is scarcely to be questioned. This unity creates a psychological disposition which makes possible intuitions that transcend consciousness.” The Western day is indeed nearing when the inner science of self- control will be found as necessary as the outer conquest of nature. This new Atomic Age will see men’s minds sobered and broadened by the now scientifically indisputable truth that matter is in reality a concentrate of energy. Finer forces of the human mind can and must liberate energies greater than those within stones and metals, lest the material atomic giant, newly unleashed, turn on the world in mindless destruction (9).