Growth Dimensions Quotes

We do not grow absolutely, chronologically. We grow sometimes in one dimension, and not in another; unevenly. We grow partially. We are relative. We are mature in one realm, childish in another. The past, present, and future mingle and pull us backward, forward, or fix us in the present. We are made up of layers, cells, constellations.

Move out or grow in any dimension and pain as well as joy will be your reward. A full life will be full of pain.

Don’t follow someone else’s map. You should glean teachings from all directions, keeping true to those that bring progress yet remaining open to changes in yourself.

The gospel of justifying faith means that while Christians are, in themselves still sinful and sinning, yet in Christ, in God’s sight, they are accepted and righteous. So we can say that we are more wicked than we ever dared believe, but more loved and accepted in Christ than we ever dared hope — at the very same time. This creates a radical new dynamic for personal growth. It means that the more you see your own flaws and sins, the more precious, electrifying, and amazing God’s grace appears to you. But on the other hand, the more aware you are of God’s grace and acceptance in Christ, the more able you are to drop your denials and self-defenses and admit the true dimensions and character of your sin.

Lao Tzu "The key to growth is the introduction of higher dimensions of consciousness into our awareness.

Little faults become great, and even monstrous in our eyes, in proportion as the pure light of God increases in us; just as the sun in rising, reveals the true dimensions of objects which were dimly and confusedly discovered during the night.

Nature loves efficiency, which is very odd for something supposedly working at random. When you drop a ball, it falls straight down without taking any unexpected detours. When two molecules with the potential for bonding meet, they always bond- there is no room for indecision. This expenditure of least energy, also called the law of least effort, covers human beings, too. Certainly our bodies cannot escape the efficiency of the chemical processes goings on in each cell, so it is probable that our whole being is wrapped up in the same principle. This argument also applies to personal growth- the idea that everyone is doing the best he or she can from his or her own level of consciousness

Arrested personal growth serves industrial "growth". By suppressing the nature dimension of human development (through educational systems, social values, advertising, nature-eclipsing vocations and pastimes, city and suburb design, denatured medical and psychological practices, and other means), industrial growth society engenders an immature citizenry unable to imagine a life beyond consumerism and soul-suppressing jobs.

Goddess alchemy is learning to see through this dimension into the next and welcome in what you are seeking. Healers, priestesses, and brujas of African descent have used magic for access to healing, protection, and joy since time began.

If we are honest, I think we have to admit that we will likely try to sabotage any movement toward true freedom. If we really knew what we were called to relinquish on this journey, our defenses would never allow us to take the first step. Sometimes the only way we can enter the deeper dimensions of the journey is by being unable to see where we’re going.

A mind that is stretched to a new idea never returns to its original dimensions.

Between 1950 and 1970, the suburban population doubled from 36 million to 74 million as 83% of the nation's population growth took place in the suburbs.

Sometime the witch hunting takes on atrocious dimensions — the Nazi persecution of Jews, the Salem witch trials, the Ku Klux Klan scapegoating of blacks. Notice, however, that in all such cases the persecutor hates the persecuted for precisely those traits that the persecutor displays with a glaringly uncivilized fury. At other times, the witch hunt appears in less terrifying proportions—the cold war fear of a "Commie under every bed," for instance. And often, it appears in comic form—the interminable gossip about everybody else that tells you much more about the gossiper than about the object of gossip. But all of these are instances of individuals desperate to prove that their own shadows belong to other people. Many men and women will launch into tirades about how disgusting homosexuals are. Despite how decent and rational they otherwise try to behave, they find themselves seized with a loathing of any homosexual, and in an emotional outrage will advocate such things as suspending gay civil rights (or worse). But why does such an individual hate homosexuals so passionately? Oddly, he doesn’t hate the homosexual because he is homosexual; he hates him because he sees in the homosexual what he secretly fears he himself might become. He is most uncomfortable with his own natural, unavoidable, but minor homosexual tendencies, and so projects them. He thus comes to hate the homosexual inclinations in other people—but only because he first hates them in himself. And so, in one form or another, the witch hunt goes. We hate people "because," we say, they are dirty, stupid, perverted, immoral.... They might be exactly what we say they are. Or they might not. That is totally irrelevent, however, because we hate them only if we ourselves unknowingly possess the despised traits ascribed to them. We hate them because they are a constant reminder of aspects of ourselves that we are loathe to admit. We are starting to see an important indicator of projection. Those items in the environment (people or things) that strongly affect us instead of just informing us are usually our own projections. Items that bother us, upset us, repulse us, or at the other extreme, attract us, compel us, obsess us—these are usually reflections of the shadow. As an old proverb has it, I looked, and looked, and this I came to see: That what I thought was you and you, Was really me and me.

I was responding to earlier loving messages from my parents, hundreds of them, which said, “You are a beautiful and beloved individual. It is good to be you. We will love you no matter what you do, as long as you are you.” Without that security of my parents’ love reflected in my own self-love, I would have chosen the known instead of the unknown and continued to follow my parents’ preferred pattern at the extreme cost of my self’s basic uniqueness. Finally, it is only when one has taken the leap into the unknown of total selfhood, psychological independence and unique individuality that one is free to proceed along still higher paths of spiritual growth and free to manifest love in its greatest dimensions. As long as one marries, enters a career or has children to satisfy one’s parents or the expectations of anyone else, including society as a whole, the commitment by its very nature will be a shallow one. As long as one loves one’s children primarily because one is expected to behave in a loving manner toward them, then the parent will be insensitive to the more subtle needs of the children and unable to express love in the more subtle, yet often most important ways. The highest forms of love are inevitably totally free choices and not acts of conformity.

Semanticist Wendell Johnson pointed out that we create many problems for ourselves by using static language to express or capture a reality that is ever changing: “Our language is an imperfect instrument created by ancient and ignorant men. It is an animistic language that invites us to talk about stability and constants, about similarities and normal and kinds, about magical transformations, quick cures, simple problems, and final solutions. Yet the world we try to symbolize with this language is a world of process, change, differences, dimensions, functions, relationships, growths, interactions, developing, learning, coping, complexity. And the mismatch of our ever-changing world and our relatively static language forms is part of our problem.

... in the case of trees and certain other forms of plant life, they already have a structure that expresses perfectly a timeless life in more than three dimensions. Being motionless, the only movement is that of their growth, which leaves a solid trail of wood behind in much the same way we ourselves are leaving a long stream of ghostly images. The tree's shape is its history, each bough the curve of a magnificent timestatue which I can assure you that we folk Upstairs appreciate just as enthusiastically as do you humans.

Love thrives on a virtuous cycle of mutual growth under dynamic complementarity.

Every dimension of your suffering will instruct you, until you have learned your essential lessons.

When you understand this hidden dimension of your humanity, you can empower yourself to accelerate your evolution.

If we put this whole progression in terms of our discussion of the possibilities of heroism, it goes like this: Man breaks through the bounds of merely cultural heroism; he destroys the character lie that had him perform as a hero in the everyday social scheme of things; and by doing so he opens himself up to infinity, to the possibility of cosmic heroism, to the very service of God. His life thereby acquires ultimate value in place of merely social and cultural, historical value. He links his secret inner self, his authentic talent, his deepest feelings of uniqueness, his inner yearning for absolute significance, to the very ground of creation. Out of the ruins of the broken cultural self there remains the mystery of the private, invisible, inner self which yearned for ultimate significance, for cosmic heroism. This invisible mystery at the heart of every creature now attains cosmic significance by affirming its connection with the invisible mystery at the heart of creation. This is the meaning of faith. At the same time it is the meaning of the merger of psychology and religion in Kierkegaard's thought. The truly open person, the one who has shed his character armor, the vital lie of his cultural conditioning, is beyond the help of any mere "science," of any merely social standard of health. He is absolutely alone and trembling on the bring of oblivion-which is at the same time the brink of infinity. To give him the new support that he needs, the "courage to renounce dread without any dread...only faith is capable of," says Kierkegaard. Not that this is an easy out for man, or a cure-all for the human condition-Kierkegaard is never facile. He gives a strikingly beautiful idea: not that [faith] annihilates dread, but remaining ever young, it is continually developing itself out of the death throe of dread. In other words, as long as man is an ambiguous creature he can never banish anxiety; what he can do instead is to use anxiety as an eternal spring for growth into new dimensions of thought and trust. Faith poses a new life task, the adventure in openness to a multi-dimensional reality.

Jung recognized that society advances only slowly, through the gradual integration of new insights gleaned through the often unrecorded work of individuals, whose attempts at self-transformation add incrementally to society’s own growth. This is a theme he returned to in his late work The Undiscovered Self, written in 1957, which applies the insights of analytical psychology to the H-bomb threatened world of the Cold War years.

It is by descending into the depths of his own self that man wanders through all the dimensions of the world; He sees as being that which he sees, perceiving the seer to be the same as the seen. Heart is the giver of grace, the Guide.

Environmental influences also affect dopamine. From animal studies, we know that social stimulation is necessary for the growth of the nerve endings that release dopamine and for the growth of receptors that dopamine needs to bind to in order to do its work. In four-month-old monkeys, major alterations of dopamine and other neurotransmitter systems were found after only six days of separation from their mothers. “In these experiments,” writes Steven Dubovsky, Professor of Psychiatry and Medicine at the University of Colorado, “loss of an important attachment appears to lead to less of an important neurotransmitter in the brain. Once these circuits stop functioning normally, it becomes more and more difficult to activate the mind.” A neuroscientific study published in 1998 showed that adult rats whose mothers had given them more licking, grooming and other physical-emotional contact during infancy had more efficient brain circuitry for reducing anxiety, as well as more receptors on nerve cells for the brain’s own natural tranquilizing chemicals. In other words, early interactions with the mother shaped the adult rat’s neurophysiological capacity to respond to stress. In another study, newborn animals reared in isolation had reduced dopamine activity in their prefrontal cortex — but not in other areas of the brain. That is, emotional stress particularly affects the chemistry of the prefrontal cortex, the center for selective attention, motivation and self-regulation. Given the relative complexity of human emotional interactions, the influence of the infant-parent relationship on human neurochemistry is bound to be even stronger. In the human infant, the growth of dopamine-rich nerve terminals and the development of dopamine receptors is stimulated by chemicals released in the brain during the experience of joy, the ecstatic joy that comes from the perfectly attuned mother-child mutual gaze interaction. Happy interactions between mother and infant generate motivation and arousal by activating cells in the midbrain that release endorphins, thereby inducing in the infant a joyful, exhilarated state. They also trigger the release of dopamine. Both endorphins and dopamine promote the development of new connections in the prefrontal cortex. Dopamine released from the midbrain also triggers the growth of nerve cells and blood vessels in the right prefrontal cortex and promotes the growth of dopamine receptors. A relative scarcity of such receptors and blood supply is thought to be one of the major physiological dimensions of ADD. The letters ADD may equally well stand for Attunement Deficit Disorder.

On one hand, deeper and deeper meditative states become available. On the other, you are able to maintain those states throughout more and more complex activities of life. We might refer to the first dimension of growth as depth and the second dimension of growth as breadth.

In other words, as long as man is an ambiguous creature he can never banish anxiety; what he can do instead is to use anxiety as an eternal spring for growth into new dimensions of thought and trust. Faith poses a new life task, the adventure in openness to a multidimensional reality.

Our language is an imperfect instrument created by ancient and ignorant men. It is an animistic language that invites us to talk about stability and constants, about similarities and normal and kinds, about magical transformations, quick cures, simple problems, and final solutions. Yet the world we try to symbolize with this language is a world of process, change, differences, dimensions, functions, relationships, growths, interactions, developing, learning, coping, complexity. And the mismatch of our ever-changing world and our relatively static language forms is part of our problem.

Our Universe is a multidimensional one; every individual life unit consciously functions in a particular vibratory level (dimension or density) but unconsciously/ subconsciously functions in and through all the other levels, and as the awareness increases it moves to the conscious existence of the next immediate level.

Mental growth takes place when you start accepting uncomfortable truths of your life and the people around you. Spiritual growth takes place when you venture out of your comfort zone and explore different sources of energy around you. Emotional growth takes place when you start recognizing your feelings instead of running away from them.

You cannot live just as a body. That’s what Jesus means when he says, “Man cannot live by bread alone”—but this is only half the truth. You need consciousness, you cannot live by bread alone, true—but you cannot live without bread, either. You have both dimensions to your being, and both dimensions have to be fulfilled, to be given equal opportunity for growth.

All descended lines of beings of the finite dimensions, continued the waves, and all stages of growth in each one of these beings, are merely manifestations of one archetypal and eternal being in the space outside dimensions. Each local being—son, father, grandfather, and so on—and each stage of individual being—infant, child, boy, young man, old man—is merely one of the infinite phases of that same archetypal and eternal being, caused by a variation in the angle of the consciousness-plane which cuts it. Randolph Carter at all ages; Randolph Carter and all his ancestors both human and pre-human, terrestrial and pre-terrestrial; all these were only phases of one ultimate, eternal “Carter” outside space and time—phantom projections differentiated only by the angle at which the plane of consciousness happened to cut the eternal archetype in each case.

It is recognised now that Freud never gave proper attention, even in man, to growth of the ego or self: 'the impulse to master, control or come to self-fulfilling terms with the environment'. Analysts who have freed themselves from Freud's bias and joined other behavioural scientists in studying the human need, and that interference with it, in any dimension, is the source of psychic trouble. The sexual is only one dimension of the human potential. Freud saw women only in terms of their sexual relationship with men. But in all those women in whom he saw sexual problems, there must have been very severe problems of blocked growth, growth short of full human identity -- an immature, incomplete self. Society as it was then, by explicit denial of education and independence, prevented women from realising their full potential, or from attaining those interests and ideals that might stimulated their growth. Freud reported these deficiencies, but could only explain them as the toll of 'penis envy'. He saw that women who secretly hungered to be man's equal would not enjoy being his object; and in this, he seemed to be describing a fact. But when he dismissed woman's yearning for equality as 'penis envy', was he not merely stating his own view that woman could never really be man's equal, any more than she could wear his penis?

For too long the depth of racism in American life has been underestimated. The surgery to extract it is necessarily complex and detailed. As a beginning it is important to X-ray our history and reveal the full extent of the disease. The strands of prejudice toward Negroes are tightly wound around the American character. The prejudice has been nourished by the doctrine of race inferiority. Yet to focus upon the Negro alone as the "inferior race" of American myth is to miss the broader dimensions of the evil. Our nation was born in genocide when it embraced the doctrine that the original American, the Indian, was an inferior race. Even before there were large numbers of Negroes on our shores, the scar of racial hatred had already disfigured colonial society. From the sixteenth century forward, blood flowed in battles over racial supremacy. We are perhaps the only nation which tried as a matter of national policy to wipe out its indigenous population. Moreover, we elevated that tragic experience into a noble crusade. Indeed, even today we have not permitted ourselves to reject or to feel remorse for this shameful episode. Our literature, our films, our drama, our folklore all exalt it. Our children are still taught to respect the violence which reduced a red-skinned people of an earlier culture into a few fragmented groups herded into impoverished reservations. This is in sharp contrast to many nations south of the border, which assimilated their Indians, respected their culture, and elevated many of them to high position. It was upon this massive base of racism that the prejudice toward the nonwhite was readily built, and found rapid growth. This long-standing racist ideology has corrupted and diminished our democratic ideals. It is this tangled web of prejudice from which many Americans now seek to liberate themselves, without realizing how deeply it has been woven into their consciousness.

What, then, is active imagination? In practice it’s exactly what Jung did in his visions and conversations with inner figures such as Philemon, Ka, and Salome mentioned above: entering a fantasy and talking with one’s “self”—at least a part of oneself “normally” left unconscious—asking questions and receiving knowledge that one—“you”—did not know. In many ways, it’s something we engage in often already, but in a shallow, fleeting way, when we “ask ourselves” what we think or will do about a situation. More abstractly, it’s a method of consciously entering into a dialogue with the unconscious, which triggers the transcendent function, a vital shift in consciousness, brought about through the union of the conscious and unconscious minds. Unexpected insights and self-renewal are some of the results of the transcendent function. It achieves what I call that elusive “Goldilocks” condition, the “just right” of having the conscious and unconscious minds work together, rather than being at odds. In the process it produces a third state more vivid and “real” than either; in it we recognize what consciousness should be like and see our “normal” state as at best a muddling through. We’ve already seen how the transcendent function helped Jung when faced with the dilemma of having to choose between science and the humanities. Then it operated through a dream, producing the mandala-like symbol of the giant radiolarian. In the simplest sense, the transcendent function is our built-in means of growth, psychological and spiritual—it’s “transcendent” only in the sense that it “transcends” the frequent deadlock between the conscious and unconscious minds—and is a development of what Jung earlier recognized as the “prospective tendencies in man.

If we recognize the power of entheogenic substances to open us to the universal truth and full dimension of human experience, and if we accept the role of the shaman as hierophant and psychopomp into this realm, as enacted for example by the Huichol mara'akame, we have to conclude that today in Western society we are deprived of two key resources for complete human growth. Young people, in their hunger for meaning, will still gravitate toward entheogens. The more experienced among us may try to ease their journey, but in the absence of qualified guides not all will benefit from their experience.

The immortality promised by the Moon Goddess was not a state of perfection or stasis in eternal light. She offers an ever-renewed life like the moon’s own, in which diminishing and dying are as essential to spirit growth as birth and becoming. Her “redemption” is not from “sin” and matter, but from mental traps that block the self from its source. It is union of the opposites within the psyche which brings release from the final power of death, which allows consciousness to pulsate from one dimension to another in the cosmic field. This is the only “redeeming” experience: To be lived by an inner presence—the creator behind the ego.

Almost a year after the start of the corona crisis, how is the mental health of the population? MD: For the time being, there are few figures that show the evolution of possible indicators such as the intake of antidepressants and anxiolytics or the number of suicides. But it is especially important to place mental well-being in the corona crisis in its historical continuity. Mental health had been declining for decades. There has long been a steady increase in the number of depression and anxiety problems and the number of suicides. And in recent years there has been an enormous growth in absenteeism due to psychological suffering and burnouts. The year before the corona outbreak, you could feel this malaise growing exponentially. This gave the impression that society was heading for a tipping point where a psychological 'reorganization' of the social system was imperative. This is happening with corona. Initially, we noticed people with little knowledge of the virus conjure up terrible fears, and a real social panic reaction became manifested. This happens especially if there is already a strong latent fear in a person or population. The psychological dimensions of the current corona crisis are seriously underestimated. A crisis acts as a trauma that takes away an individual's historical sense. The trauma is seen as an isolated event in itself, when in fact it is part of a continuous process. For example, we easily overlook the fact that a significant portion of the population was strangely relieved during the initial lockdown, feeling liberated from stress and anxiety. I regularly heard people say: "Yes these measures are heavy-handed, but at least I can relax a bit." Because the grind of daily life stopped, a calm settled over society. The lockdown often freed people from a psychological rut. This created unconscious support for the lockdown. If the population had not already been exhausted by their life, and especially their jobs, there would never have been support for the lockdown. At least not as a response to a pandemic that is not too bad compared to the major pandemics of the past. You noticed something similar when the first lockdown came to an end. You then regularly heard statements such as "We are not going to start living again like we used to, get stuck in traffic again" and so on. People did not want to go back to the pre-corona normal. If we do not take into account the population's dissatisfaction with its existence, we will not understand this crisis and we will not be able to resolve it. By the way, I now have the impression that the new normal has become a rut again, and I would not be surprised if mental health really starts to deteriorate in the near future. Perhaps especially if it turns out that the vaccine does not provide the magical solution that is expected from it.

Seeing the possibilities: It would be much easier to let go of outcomes if every choice turned out well. And why shouldn’t it? In the one reality there are no wrong turns, only new turns. But the ego personality likes things to be connected. Coming in second today is better than coming in third yesterday, and tomorrow I want to come in first. This kind of linear thinking reflects a crude conception of progress. Real growth happens in many dimensions. What happens to you can affect how you think, feel, relate to others, behave in a given situation, fit into your surroundings, perceive the future, or perceive yourself. All these dimensions must evolve in order for you to evolve. Try to see the possibilities in whatever happens.

You may wonder what it feels like to channel your soul instead of a guide. Many of you are not aware of what your soul feels like, so it is hard for you to tell the difference between your soul's thoughts and the transmissions of your guide. We will refer to your soul as your innermost self that exists outside of this dimension, lives on after you die, remembers all your lifetimes, chooses your next lifetime and growth opportunities, and so on. We have used the words "soul," "innermost self," and "higher self" interchangeably. Unless you are aware of very subtle differences, it may be difficult at an experiential level for you to determine whether you are channeling a guide or bringing through the wisdom of your soul. You can become more aware of the distinction with time and practice. In addition, guides themselves will let you know in some way that they are not your soul, but a separate entity.

For this reason, we ought to explore with our children questions such as: How has this experience opened you up? What needs to happen for you to surrender to this experience? Is there something you are resisting, or something of which you are afraid? What will you carry from this experience into your next experience? When our children watch us process our experiences and deal with life as if it were full of rich meaning and opportunities for growth, this is how they will approach their own challenges. They will learn to befriend their experiences and trust that these experiences exist to take them closer to authenticity. Approaching parenting with such a philosophy, we impart to our children the assurance that life isn’t to be feared and resisted, but that it possesses infinite wisdom in all its shapes, colors, and dimensions. We teach our children to embrace situations without reacting to them, fighting with them. In this way they learn to become peaceful co-creators of their life, viewing it as a partner to grow with, not as an enemy to conquer.

Like most things that thrive in harsh environments, lichens are slow-growing. It may take a lichen more than half a century to attain the dimensions of a shirt button. Those the size of dinner plates, writes David Attenborough, are therefore "likely to be hundreds if not thousands of years old." It would be hard to imagine a less fulfilling existence. "They simply exist," Attenborough adds, "testifying to the moving fact that life even at its simplest level occurs, apparently, just for its own sake." It is easy to overlook this thought that life just is. As humans we are inclined to feel that life must have a point. We have plans and aspirations and desires. We want to take constant advantage of all the intoxicating existence we've been endowed with. But what's life to a lichen? Yet its impulse to exist, to be, is every bit as strong as ours- arguably even stronger. If I were told that I had to spend decades being a furry growth on a rock in the woods, I believe I would lose the will to go on. Lichens don't. Like virtually all living things, they will suffer any hardship, endure any insult, for a moment's additional existence. Life, in short, just wants to be. But- and here's an interesting point- for the most part it doesn't want to be much. p336

Poetry is needed—but for poetry you need surrender. You need to throw off this ego. If you can do it, if you can put it aside even for a few moments, your life will have glimpses of the beautiful, of the divine. Without poetry you cannot really live, you can only exist. Love is poetry. And if love is not possible, how can you be prayerful, meditative, aware? It becomes almost impossible. And without a meditative awareness, you will remain just a body; you will never become aware of the innermost soul. Only in prayerfulness, in a deep meditation and silence do you reach the peaks. That prayerful silence, that meditative awareness is the highest peak of experience—but love opens the door. Carl Gustav Jung, after a lifetime of studying thousands of people—thousands of cases of people who were ill, psychologically crippled, psychologically confused—said that he had never come across a psychologically ill person whose real problem after the fortieth year is not spiritual. There is a rhythm in life, and in your forties a new dimension arises, the spiritual dimension. If you cannot tackle it rightly, if you don’t know what to do, you will become ill, you will become restless. The whole of human growth is a continuity. If you miss one step, it becomes discontinuous. The

Unchopping a Tree. Start with the leaves, the small twigs, and the nests that have been shaken, ripped, or broken off by the fall; these must be gathered and attached once again to their respective places. It is not arduous work, unless major limbs have been smashed or mutilated. If the fall was carefully and correctly planned, the chances of anything of the kind happening will have been reduced. Again, much depends upon the size, age, shape, and species of the tree. Still, you will be lucky if you can get through this stages without having to use machinery. Even in the best of circumstances it is a labor that will make you wish often that you had won the favor of the universe of ants, the empire of mice, or at least a local tribe of squirrels, and could enlist their labors and their talents. But no, they leave you to it. They have learned, with time. This is men's work. It goes without saying that if the tree was hollow in whole or in part, and contained old nests of bird or mammal or insect, or hoards of nuts or such structures as wasps or bees build for their survival, the contents will have to repaired where necessary, and reassembled, insofar as possible, in their original order, including the shells of nuts already opened. With spider's webs you must simply do the best you can. We do not have the spider's weaving equipment, nor any substitute for the leaf's living bond with its point of attachment and nourishment. It is even harder to simulate the latter when the leaves have once become dry — as they are bound to do, for this is not the labor of a moment. Also it hardly needs saying that this the time fro repairing any neighboring trees or bushes or other growth that might have been damaged by the fall. The same rules apply. Where neighboring trees were of the same species it is difficult not to waste time conveying a detached leaf back to the wrong tree. Practice, practice. Put your hope in that. Now the tackle must be put into place, or the scaffolding, depending on the surroundings and the dimension of the tree. It is ticklish work. Almost always it involves, in itself, further damage to the area, which will have to be corrected later. But, as you've heard, it can't be helped. And care now is likely to save you considerable trouble later. Be careful to grind nothing into the ground. At last the time comes for the erecting of the trunk. By now it will scarcely be necessary to remind you of the delicacy of this huge skeleton. Every motion of the tackle, every slightly upward heave of the trunk, the branches, their elaborately reassembled panoply of leaves (now dead) will draw from you an involuntary gasp. You will watch for a lead or a twig to be snapped off yet again. You will listen for the nuts to shift in the hollow limb and you will hear whether they are indeed falling into place or are spilling in disorder — in which case, or in the event of anything else of the kind — operations will have to cease, of course, while you correct the matter. The raising itself is no small enterprise, from the moment when the chains tighten around the old bandages until the boles hands vertical above the stump, splinter above splinter. How the final straightening of the splinters themselves can take place (the preliminary work is best done while the wood is still green and soft, but at times when the splinters are not badly twisted most of the straightening is left until now, when the torn ends are face to face with each other). When the splinters are perfectly complementary the appropriate fixative is applied. Again we have no duplicate of the original substance. Ours is extremely strong, but it is rigid. It is limited to surfaces, and there is no play in it. However the core is not the part of the trunk that conducted life from the roots up to the branches and back again. It was relatively inert. The fixative for this part is not the same as the one for the outer layers and the bark, and if either of these is involved

Not every conflict is necessarily neurotic; some amount of conflict is normal and healthy. In a similar sense suffering is not always a pathological phenomenon; rather than being a symptom of neurosis, suffering may well be a human achievement, especially if the suffering grows out of existential frustration. I would strictly deny that one's search or a meaning to his existence, or even his doubt of it, in every case is derived from, or results in, any disease. Existential frustration is neither pathological or pathogenic. A man's concern, even his despair, over the worthwhileness of life is an existential distress but by no means a mental disease. it may well be that interpreting the first in terms of the latter motivates a doctor to bury his patient's existential despair under a heap of tranquilizing drugs. It is his task, rather, to pilot the patient through his existential crises of growth and development. Logotherapy regards its assignment as that of assisting the patient to find meaning in his life. Inasmuch as logotherapy makes him aware of the hidden logos of his existence, it is an analytical process. To this extent, logotherapy resembles psychoanalysis. However, in logotherapy's attempt to make something conscious again it does not restrict its activity to instinctual facts within the individual's unconscious bu also cares for existential realities, such as the potential meaning of his existence to be fulfilled as well as his will to meaning. Any analysis, however, even when it refrains from including the noological dimension in its therapeutic process, tries to make the patient aware of what he actually longs for in the depth of his being. Logotherapy deviates from psychoanalysis insofar as it considers man a being whose main concern consists in fulfilling a meaning, rather than in the mere gratification and satisfaction of drives and instincts, or in merely reconciling the conflict claims of id, ego and supergo, or in the mere adaptation and adjustment to society and environment.

There is also a still deeper reason for which a growth in the tensions in the human universe - and indeed not despite, but during the simultaneous spreading of universal-ethical principles - can be presumed. The ethically-normatively charged word "human" functioned linguistically as an honorific adjective so long a one demarcated it against other adjectives which seemed to indicate the merely historically determined, abolishable and to be abolished distinctions between humans; in the language of ethical universalism "human" always meant something nobler and higher than words like Jew or Greek, Christian or heathen, black or white, communist or liberal. If all particular counter concepts in respect of the universalism "human" cease to apply, the word "human" will no longer constitute an adjective, that is, it will no longer point to a higher quality, but it will be converted into a noun for the description of a certain animal species. Humans will all be called "humans" just as lions lions and mice - mice without further national or ideological differentiation. It may sound paradoxical and yet it is so, that man differentiated himself from all the other animal species exactly because he was not merely man free of all other attributes (i.e. without any other predicate or complement). Not only did culture come into being through the overcoming of bare humanness and the gradual attainment of historically determined attributes, but also altercations and the struggles between humans gained, thanks to the presence and the effect exactly of these attributes, emotional and ideological dimensions which went far beyond the what is merely animal. That is why it is not excluded that the reduction of man to his mere humanness will inaugurate and will accompany an epoch in which humans will have to fight against one another for goods which are absolutely necessary for the naked survival of the animal species "man" - in the worst case for air and water. In accordance with a well-known paradox of historical action, the imposition of universal ethics will then bring about effects entirely different to the originally intended effects.

CHANGING YOUR LIFE TO ACCOMMODATE THE SIXTH SECRET The sixth secret is about the choiceless life. Since we all take our choices very seriously, adopting this new attitude requires a major shift. Today, you can begin with a simple exercise. Sit down for a few minutes and reassess some of the important choices you’ve made over the years. Take a piece of paper and make two columns labeled “Good Choice” and “Bad Choice.” Under each column, list at least five choices relating to those moments you consider the most memorable and decisive in your life so far—you’ll probably start with turning points shared by most people (the serious relationship that collapsed, the job you turned down or didn’t get, the decision to pick one profession or another), but be sure to include private choices that no one knows about except you (the fight you walked away from, the person you were too afraid to confront, the courageous moment when you overcame a deep fear). Once you have your list, think of at least one good thing that came out of the bad choices and one bad thing that came out of the good choices. This is an exercise in breaking down labels, getting more in touch with how flexible reality really is. If you pay attention, you may be able to see that not one but many good things came from your bad decisions while many bad ones are tangled up in your good decisions. For example, you might have a wonderful job but wound up in a terrible relationship at work or crashed your car while commuting. You might love being a mother but know that it has drastically curtailed your personal freedom. You may be single and very happy at how much you’ve grown on your own, yet you have also missed the growth that comes from being married to someone you deeply love. No single decision you ever made has led in a straight line to where you find yourself now. You peeked down some roads and took a few steps before turning back. You followed some roads that came to a dead end and others that got lost at too many intersections. Ultimately, all roads are connected to all other roads. So break out of the mindset that your life consists of good and bad choices that set your destiny on an unswerving course. Your life is the product of your awareness. Every choice follows from that, and so does every step of growth.

These same experiences are occurring to people all over the planet. After we grasp the first nine Insights, each of us is left at the same place—trying to live this reality day-to-day, in the face of what seems to be a growing pessimism and divisiveness all around us. But at the same time, we are continuing to gain a greater perspective and clarity about our spiritual situation, about who we really are. We know we are awakening to a much larger plan for planet Earth. “The Tenth is about maintaining our optimism and staying awake. We’re learning to better identify and believe in our own intuitions, knowing that these mental images are fleeting recollections of our original intention, of how we wanted our lives to evolve. We wanted to follow a certain path in life, so that we could finally remember the truth that our life experiences are preparing us to tell, and bring this knowledge into the world. “We are now seeing our lives from the higher perspective of the Afterlife. We know that our individual adventures are occurring within the context of the long history of human awakening. With this memory, our lives are grounded, put into context; we can see the long process through which we have been spiritualizing the physical dimension, and what we have left to do.” Wil paused momentarily and moved closer to us. “Now we will see if enough groups like this one come together and remember, if enough people around the world grasp the Tenth. As we have seen, it is now our responsibility to keep the intention, to ensure the future. “The polarization of Fear is still rising, and if we are to resolve it and move on, each of us must participate personally. We must watch our thoughts and expectations very carefully, and catch ourselves every time we treat another human being as an enemy. We can defend ourselves, and restrain certain people, but if we dehumanize them, we add to the Fear. “We all are souls in growth; we all have an original intention that is positive; and we can all remember. Our responsibility is to hold that idea for everyone we meet. That’s the true Interpersonal Ethic; that’s how we uplift, that’s the contagion of the new awareness that is encircling the planet. We either fear that human culture is falling apart, or we can hold the Vision that we are awakening. Either way, our expectation is a prayer that goes out as a force that tends to bring about the end we envision. Each of us must consciously choose between these two futures.

So you’re saying,” I interjected, “that there is no organized, conspiratorial evil in the world, no satanic plot to which we fall prey?” “None. There is only human fear and the bizarre ways that humans try to ward it off.” “What about the many references in sacred texts and scriptures to Satan?” “This idea is a metaphor, a symbolic way of warning people to look to the divine for security, not to their sometimes tragic ego urges and habits. Blaming an outside force for everything bad was perhaps important at a certain stage in human development. But now it obscures the truth, because blaming our behavior on forces outside ourselves is a way of avoiding responsibility. And we tend to use the idea of Satan to project that some people are inherently evil so we can dehumanize the ones we disagree with and write them off. It is time now to understand the true nature of human evil in a more sophisticated way and then to deal with it.” “If there is no satanic plot,” I said, “then ‘possession’ doesn’t exist.” “That’s not so,” Wil said emphatically. “Psychological ‘possession’ does exist. But it is not the result of a conspiracy of evil; it is just energy dynamics. Fearful people want to control others. That’s why certain groups try to pull you in and convince you to follow them, and ask you to submit to their authority, or fight you if you try to leave.” “When I was first drawn into that illusory town, I thought I had been possessed by some demonic force.” “No, you were drawn in because you made the same mistake you made earlier: you didn’t just open up and listen to those souls; you gave yourself over to them, as if they automatically had all the answers, without checking to see if they were connected and motivated by love. And unlike the souls who are divinely connected, they didn’t back away from you. They just pulled you into their world, the same way some crazy group or cult might do in the physical dimension if you don’t discriminate.” Wil paused as if in thought, then continued. “All this is more of the Tenth Insight; that’s why we’re seeing it. As communication between the two dimensions increases, we’ll begin to have more encounters with souls in the Afterlife. This part of the Insight is that we must discern between those souls who are awake and connected with the spirit of love and those who are fearful and stuck in an obsessive trance of some kind. But we must do so without invalidating and dehumanizing those caught in such fear dramas by thinking they are demons or devils. They are souls in a growth process, just like us.

Shereketa” is a Shona word ordinarily meaning to fidget, to be restless, and to show discomfort. Whilst this word has largely been used negatively, the Shereketa principle channels it into a different dimension to be used positively for success. Shereketa re–defined refers to deliberate movements, actions and adjustments inspired by the calling to excellence & success, driven by a conviction against and a growing discomfort with mediocrity. The movements and actions take place in two realms - the inner spirit/convictions of your heart and the outer execution platforms of your physical and material world (Shereketa within and Shereketa without).

At first, much of spirituality can look like psychological healing and “personal growth.” This is a significant layer of the excavation and evolution because it’s about revealing limiting thoughts and feelings. Everyone can also benefit from the chance to explore their preferences and attractions. Before you know yourself well, you may be attracted to superficial pleasures because they’re easy, appealing, and enforced by society. If you continue to be open to questioning and exploring your true nature, those superficial needs and desires become less satisfying as you naturally turn further inward, connecting to your spiritual essence. As your spiritual practice reveals the value of the intangible, you’ll often be surprised that your experience of the world dramatically changes. Opening your heart with the presence of compassion and connection in your choices will begin to attune you to your subtler senses and perceptions. As you release judgment and expectations, you’ll experience the power of being fully present and aware. This is the beginning of spiritual experience. At times, you may encounter new dimensions of the world, such as the possibility of subtle energies, mysterious forces, or the sense that you’re being guided or watched over by Divine beings. An openness to the unfolding self leads to an openness to fresh possibilities, and you’ll witness your ability to effect change in the world.

Ultimately, all church mission statements have certain common threads. They contain a vertical dimension such as loving and obeying God. And they emphasize a horizontal dimension: how Christians treat those both inside and outside the church. They answer the question of why God left the church here on earth. The secret of success is not the wording but the fact that the people of the board have dug the mission statement out of the Bible for themselves, have decided to commit their church to it, and have made it theirs.

This is an opportunity to access your deepest wisdom and assimilate it so that it becomes a part of your daily living. Beware of any potential traps or ruses that you’re tempted to get involved in. Rather than staying stuck in this apparent impasse, open your mind to the infinite number of possibilities that are before you, and make a choice. Don’t limit yourself to the mundane world, but instead be willing to explore other dimensions and realities. It’s time to write creatively without limits of tradition or habit, allowing yourself to be inspired by Nature. BLACK WIDOW SPIDER It’s time for a fresh perspective on what you’re doing, perhaps even a perspective that’s contrary to your usual way of thinking and seeing things. Your intuitive powers are very strong now, so pay closer attention to the subtle sensations in your body rather than relying solely on what meets the eye. You’ve done the hard work; now be patient and wait expectantly for the rewards that will come. There’s soon to be a substantial shift in the direction of your life, with a beneficial and renewed sense of purpose. This is a good time to do a dietary cleanse and detoxification to clear out any toxicity or pollutants in your body. Be direct and straightforward in all of your dealings, rather than dancing around the issues. What you once thought of as threatening is really quite harmless, so there’s no need to fear. There’s a situation you’re involved in where it will work better for you to remain in the background. BROWN RECLUSE SPIDER This is an opportunity to eliminate as much toxicity in your life as possible, in your body and in your relationships. Honor your need for solitude. This is a time of great transformation for you. TARANTULA Trust your intuitive senses—what you feel in your body—more than what you see. This is a time to shed anything that has served its purpose for the growth of your consciousness but is now no longer needed. Your sensitivity is increasing, particularly to the vibrations you feel from your environment. Be especially gentle to yourself in the next few days, doing whatever you can to provide comfort and self-nurturing. In spite of your sturdiness and strength, this is a very sensitive and delicate time for you, so treat yourself accordingly. Although you tend to stay in the background and by yourself, be willing to come forward as necessary for your own social and emotional nourishment.

Here are several rules that worked for me as I grew from a wild amateur into an erratic semiprofessional and finally into a calm professional trader. You may change this list to suit your personality. Decide that you are in the market for the long haul—that is, you want to be a trader even 20 years from now. Learn as much as you can. Read and listen to experts, but keep a degree of healthy skepticism about everything. Ask questions, and do not accept experts at their word. Do not get greedy and rush to trade—take your time to learn. The markets will be there, offering more good opportunities in the months and years ahead. Develop a method for analyzing the market—that is, “If A happens, then B is likely to happen.” Markets have many dimensions—use several analytic methods to confirm trades. Test everything on historical data and then in the markets, using real money. Markets keep changing—you need different tools for trading bull and bear markets and transitional periods as well as a method for telling the difference (see the sections on technical analysis). Develop a money management plan. Your first goal must be long-term survival; your second goal, a steady growth of capital; and your third goal, making high profits. Most traders put the third goal first and are unaware that goals 1 and 2 exist (see Section 9, “Risk Management”). Be aware that a trader is the weakest link in any trading system. Go to a meeting of Alcoholics Anonymous to learn how to avoid losses or develop your own method for cutting out impulsive trades. Winners think, feel, and act differently than losers. You must look within yourself, strip away your illusions, and change your old ways of being, thinking, and acting. Change is hard, but if you want to be a professional trader, you have to work on changing and developing your personality.

In short, from its earliest point of development on, under the myth of divine kingship, the demoralizing accompaniments of unlimited power were revealed in both legend and recorded history. But these defects were for long overlaid by the exorbitant hopes the 'invisible machine' awakened. Though a multitude of single inventions for long lay beyond the scope of the collective machine, which could provide only partial and clumsy substitutes, the fundamental animus behind these inventions-the effort to conquer space and time, to speed transportation and communication, to expand human energy through the use of cosmic forces, to vastly increase industrial productivity, to over-stimulate consumption, and to establish a system of absolute centralized control over both nature and man-all had been planted and richly nurtured in the soil of fantasy during the first end of the megamachine. Some of the seeds shot up at once in riotous growth: others required five thousand years before they were ready to sprout. When that happened, the divine king would appear again in a new form. And the same infantile ambitions would accompany him, inflated beyond any previous dimension different only because they were at last realizable.

learning—we have learned how to increase productivity, the outputs that can be produced with any inputs. There are two aspects of learning that we can distinguish: an improvement in best practices, reflected in increases in productivity of firms that marshal all available knowledge and technology, and improvements in the productivity of firms as they catch up to best practices. In fact, the distinction may be somewhat artificial; there may be no firm that has employed best practices in every aspect of its activities. One firm may be catching up with another in some dimension, but the second firm may be catching up with the first in others. In developing countries, almost all firms may be catching up with global best practices; but the real difference between developing and developed countries is the larger fraction of firms that are significantly below global best practices and the larger gap between their productivity and that of the best-performing firms. While we are concerned in this book with both aspects of learning, it is especially the learning associated with catching up that we believe has been given short shrift in the economics literature, and which is central to improvements in standards of living, especially in developing countries. But as we noted in chapter 1, the two are closely related; because of the improvements in best practices by the most innovative firms, most other firms are always engaged in a process of catching up. While the evidence of Solow and the work that followed demonstrated (what to many seems obvious) the importance of learning for increases in standards of living, to further explicate the role of learning, the first three sections of this chapter marshal other macro- and microeconomic evidence. In particular, we stress the pervasive gap between best practices and the productivity of most firms. We argue that this gap is far more important than the traditional allocative inefficiencies upon which most of economics has focused and is related to learning—or more accurately, the lack of learning. The final section provides a theoretical context within which to think about the sources of sustained increases in standards of living, employing the familiar distinction of movements of the production possibilities curve and movements toward the production possibilities curve. Using this framework, we explain why it is that we ascribe such importance to learning. Macroeconomic Perspectives There are several empirical arguments that can be brought to bear to support our conclusion concerning the importance of learning. The first is a simple argument: In theory, leading-edge technology is globally available. Thus, with sufficient capital and trained labor (or sufficient mobility for capital and trained labor), all countries should enjoy comparable standards of living. The only difference would be the rents associated with ownership of intellectual property rights and factor supplies. Yet there is an enormous divergence in economic performance and standards of living across national economies, far greater than can be explained by differences in factor supplies.1 And this includes many low-performing economies with high levels of capital intensity (especially among formerly socialist economies) and highly trained labor forces. Table 2.1 presents a comparison of formerly socialist countries with similar nonsocialist economies in the immediate aftermath of the collapse of the state-controlled model of economic activity. TABLE 2.1 Quality of Life Comparisons, 1992–1994 (U.S. $) Source: Greenwald and Khan (2009), p. 30. In most of these cases, at the time communism was imposed after World War II, the subsequently socialist economies enjoyed higher levels of economic development than

Between rule of law and growth In the academic literature, the rule of law is sometimes considered a component of governance and sometimes considered a separate dimension of development (as I am doing here). As noted in chapter 17, the key aspects of rule of law that are linked to growth are property rights and contract enforcement. There is a large literature demonstrating that this correlation exists. Most economists take this relationship for granted, though it is not clear that universal and equal property rights are necessary for this to happen. In many societies, stable property rights exist only for certain elites, and this is sufficient to produce growth for at least certain periods of time.24 Furthermore, societies like contemporary China with “good enough” property rights that yet lack traditional rule of law can nonetheless achieve very high levels of growth.

Among ideas, legitimacy, and all of the other dimensions of development Ideas concerning legitimacy develop according to their own logic, but they are also shaped by economic, political, and social development. The history of the twentieth century would have looked quite different without the writings of an obscure scribbler in the British Library, Karl Marx, who systematized a critique of early capitalism. Similarly, communism collapsed in 1989 largely because few people any longer believed in the foundational ideas of Marxism-Leninism. Conversely, developments in economics and politics affect the kinds of ideas that people regard as legitimate. The Rights of Man seemed more plausible to French people because of the changes that had taken place in France’s class structure and the rising expectations of the new middle classes in the later eighteenth century. The spectacular financial crises and economic setbacks of 1929–1931 undermined the legitimacy of certain capitalist institutions and led the way to the legitimization of greater state control over the economy. The subsequent growth of large welfare states, and the economic stagnation and inflation that they appeared to encourage, laid the groundwork for the conservative Reagan-Thatcher revolutions of the 1980s. Similarly, the failure of socialism to deliver on its promises of modernization and equality led to its being discredited in the minds of many who lived under communism. Economic growth can also create legitimacy for the governments that succeed in fostering it. Many fast-developing countries in East Asia, such as Singapore and Malaysia, have maintained popular support despite their lack of liberal democracy for this reason. Conversely, the reversal of economic growth through economic crisis or mismanagement can be destabilizing, as it was for the dictatorship in Indonesia after the financial crisis of 1997–1998.33 Legitimacy also rests on the distribution of the benefits of growth. Growth that goes to a small oligarchy at the top of the society without being broadly shared often mobilizes social groups against the political system. This is what happened in Mexico under the dictatorship of Porfirio Díaz, who ruled the country from 1876 to 1880 and again from 1884 to 1911. National income grew rapidly in this period, but property rights existed only for a wealthy elite, which set the stage for the Mexican Revolution of 1911 and a long period of civil war and instability as underprivileged groups fought for their share of national income. In more recent times, the legitimacy of democratic systems in Venezuela and Bolivia has been challenged by populist leaders whose political base is poor and otherwise marginalized groups.34

It is truly a pure balance when one soul-family member can contribute to another’s growth and create a beautiful life together.

It is truly a pure balance when one soul-family member can contribute to another’s growth and create a beautiful life together. You know when you share this bond because, besides your familiarity with each other, you become one being … one soul. The best in you finds the best in the other person.

Like attracts like” is the Law of Attraction. If we live mindful lives centered on love and nonjudgment, we’ll attract the same type of people into our sphere. If we give that energy out, those who also give out that energy will be drawn to us. If we’re bitter, envious, and spiteful, we will not only draw those same people to us, but we’ll repel the ones who can probably assist us the most in our souls’ growth. Who would you rather have in your life?

The happiness of excellence comes from deep engagement with the world. And when we’re engaged in service to others, we find that this happiness takes on a whole new dimension: meaning. It’s one pleasure to dive for abalone. It’s another pleasure to dive for abalone to feed a hungry family. My grandmother-in-law knits. She’s great at it, and I know that trying to master new patterns and products gives her pleasure. I also know that knitting for a friend in hospice or for her great-grandchildren provides her a deeper satisfaction that comes with doing work that’s meaningful. And that combination—outer service and inner growth—is one of the most beautiful things we can create in a good life.

Socialization itself is in question. The present crisis, of which the disintegration of the banlieues is only the spectacular form, is the crisis of general disintegration in the face of the ideal demands of sociality. The disturbances in the margins conceal the fact that society as a whole is resisting the systematic colonization of socialization. The bar of total investment in life through society and economics has been set too high. When did we discover that the deepest demands were social and economic, that the only horizon was the horizon of integration and calculation? Capital's coup de force is to make everything dependant on the economic order, to subject all minds to a single mental dimension. Every other issue becomes unintelligible. The displacement of all problems into economic and performance terms is a trap: the belief that everything is granted us virtually, or will be, by the grace of continual growth and acceleration - including, by extension, a universal lifting of prohibitions, the availability of all information and, of course, the obligation to experience jouissance.

The study of African coastal communities such as Ouidah also has a relevance for the currently fashionable project of ‘Atlantic history’, i.e. the attempt to treat the Atlantic as a historical unit, stressing interactions among the various states and communities that participated in the construction and operation of the trans-Atlantic trading system.18 Although proponents of Atlantic history have tended to concentrate on links between Europe and the Americas, it needs to be recognized that African societies were also active participants in the making of the Atlantic world.19 If there was an ‘Atlantic community’, the African coastal towns which served as embarkation points for the trans-Atlantic slave trade were part of it, their commercial and ruling elites being involved in political, social and cultural networks, as well as purely business linkages, which spanned the ocean.20 The study of such African towns, moreover, adds an important comparative dimension to our understanding of the growth and functioning of port cities in the Atlantic world in the era of the slave trade, since previous studies of Atlantic port towns in this period have concentrated on ports in the Americas.21 But such American ports were European colonial creations, which functioned as enclaves or centres of European power, a model that is not applicable to Atlantic ports in Africa, which remained under indigenous sovereignty (apart from the exceptional case of Luanda in Angola, which uniquely had already become a Portuguese colony in the sixteenth century).

Habits can be good as well as bad. Even good habits can turn bad as the dimension of time changes.

Always prioritize learning dimension

Page 147: As nation and state are two radically distinct notions, it is clearly not redundant to treat the growth processes of the modern state and of modern nationalism separately in discussing the causes of revolution. That the development of the state sometimes parallels the growth of nationalism is beyond doubt, but that the term “nation-state” in most cases grossly simplifies the actual complexity of the population of most states is just as certain. The most blatant consequence of this latter confusion is that what many modern social scientists call “nation building” is rather “state building,” which often turns out to be “nation destroying” instead. The strengthening of the state under the guise of “nation building” occurs at the expense of groups whose claim to nationhood is quite valid. The attempt to merge already existing nations or near-nations into a novel state-sponsored supernation is patently artificial. Terror is the usual means used to prevent such weak structures from tottering to the ground. The growth of true nationalism then is the growth of that sentiment of belonging together and differentiation from others which is such a salient feature of the modern world. Not surprisingly, whether or not the potentially explosive elements of nationalism will reach revolutionary dimensions is determined by the historical context. However, one general conclusion is warranted: nationalism in some manifestation is always involved in modern revolutions.

Switching over Entire Networks Part of why cherry picking can be dangerous for the incumbent is that the upstart networks can reach over and directly acquire an entire set of users who have been conveniently aggregated on your network. It’s just software, after all, and users can spread competitors within an incumbent’s network by using all the convenient communication and social tools. Airbnb is again an example of this. The company not only unbundled Craigslist and turned the shared rooms idea into an entire product, but they actually used Craiglist users to advertise Airbnb to other users. How? Early on, Airbnb added functionality so that when a host was done setting up their listing, they could publish it to Craigslist, with photos, details, and an “Interested? Got a question? Contact me here” link that drove Craigslist users back to Airbnb. These features were accomplished not by using APIs provided by Craigslist, but by reverse-engineering the platform and creating a bot to do it automatically—clever! I first wrote about this in 2012 on my blog, in a post titled “Growth Hacker is the new VP Marketing” with this example in mind. By the time Craigslist decided it didn’t like this functionality and disabled it, months had passed and Airbnb had formed its atomic network. The same thing happened in the early days of social networks, when Facebook, LinkedIn, Skype, and others grew on the back of email contacts importing from Hotmail, Yahoo Mail, and other mail clients. They used libraries like Octazen—later acquired by Facebook—to scrape contacts, helping the social networks grow and connect their users. At the time, these new social networks didn’t look like direct threats to email. They were operating within niche parts of messaging overall, focused on college and professional networks. It took several years for the email providers to shut down access after recognizing their importance. When an incumbent has its network cherry-picked, it’s extra painful along two dimensions: First, any network that is lost is unlikely to be regained, as anti-network effects kick back in. And second, the decline in market share hits doubly hard, which has implications for being able to raise money.

The past and future exist in infinite dimensions; the present moment is defined and limited.

When organizations invest in their people across all dimensions of their lives, individuals respond by bringing all their multidimensional energy to work every day

Art has two dimensions. Creative skills and creative intelligence. When both come together, a masterpiece is created.

In contrast to the traditional idea of creative discovery as great leaps into the unknown by the 'man of genius' - the exploration of the adjacent possible by diverse perspectives can explain autocatalytic innovation within the context of cultural learning and conformity. The growth of diversity is self-accelerating because the size of the possible exponentially increases with the dimensions of the attributes being tinkered with.

is GROWTH in all its dimensions—sales, margin and valuation.

The other recruits have been congratulating me, they wish they were in my shoes. But they never studied, never did anything, and you can’t go through life like that and expect it to throw you a bone. They’re all my age, more or less, and they think they still have a chance because that’s what they’ve been told, when self-evidently they have none. For a man, the margin between being drowned and saved is a narrow one, and usually occurs at an age—fourteen, maybe fifteen—when he is unaware of it, has no idea what is at stake, which explains why humanity is little more than an endless parade of the disappointed, of bastards being led to the stocks, living through day after day for no particular reason, watching in disbelief as their experience, I think, is no different from that of the rest of the species—growth and maturity, minor aches, major traumas, the gradual loss of physical faculties, gray hair and wrinkles, lameness, deafness, and ultimately decay and disgust. By eighteen, nineteen, twenty, a man is already irrevocably what he is, his path has already been traced, and he can do nothing to change it. It would be healthier if everyone optimized their lives based on the role assigned to them rather than spending time trying to transform themselves into something they can never become. I’m not saying it’s fair, but that’s how it is. The absurdity of life is not that it comes to an end. That it ends is, actually, less absurd than the preposterousness of it beginning. The absurdity of life is its uneven distribution, I think, the manifest internal imbalance of episodes, the uneven distribution of major events. Before the age of twenty, a transcendental maelstrom is continually bubbling, a stew that never ceases to reverberate, and we cannot digest everything that life serves up to us. There are constantly new signs to interpret, signals and feints flashing past, third and fourth dimensions. At twenty, at precisely twenty, everything is in place. After that, I think, comes a stretch of barren years: the thirties, the forties, the fifties, the sixties. Then, supposedly, man acquires wisdom. I can’t comment, since I haven’t reached that point, but I can’t help but wonder what purpose wisdom serves a man if all that he can do with it is look back on the things he didn’t do before he had that wisdom, and torment himself with all the things he might have done if he’d had it. In the end, the whole thing is a waste, if not of time, then of incidents that, before twenty, come so thick and fast it’s impossible to truly experience them. Honestly, a thousand things have happened to me that I did not truly experience.

So laced and lush is this ecosystem that we walk our several miles through it today without making a footfall, only scuffs. Carol tells me that these Olympic rain forests and the rough coast to their west provide her the greatest calm of any place she has been. That she can walk in this rain forest and only be walking in this rain forest, moving in simple existence. Surprising, that, because neither of us thinks we are at all mystic. Perhaps, efficient dwellers we try to be, we simply admire the deft fit of life systems in the rain forest. The flow of growth out of growth, out of death . . . I do not quite ease off into beingness as she can. Memories and ideas leap to mind. I remember that Callenbach’s young foresters of Ecotopia would stop in the forest to hug a fir and murmur into its bark, brother tree. . . . This Hoh forest is not a gathering of brothers to humankind, but of elders. The dampness in the air, patches of fog snagged in the tree tops above, tells me another story out of memory, of having read of a visitor who rode through the California redwood forest in the first years of this century. He noted to his guide that the sun was dissipating the chilly fog from around them. No, said the guide looking to canyon walls of wood like these, no, “The trees is drinkin’ it. That’s what they live on mostly. When they git done breakfast you’ll git warm enough.” For a time, the river seduces me from the forest. This season, before the glacier melt begins to pour from the Olympic peaks, the water of the Hoh is a painfully lovely slate blue, a moving blade of delicate gloss. The boulder-stropped, the fog-polished Hoh. Question: why must rivers have names? Tentative answer: for the same reason gods do. These Peninsula rivers, their names a tumbled poem of several tongues—Quinault, Quillayute, Hoh, Bogashiel, Soleduck, Elwha, Dungeness, Gray Wolf—are as holy to me as anything I know. Forest again. For comparison’s sake I veer from the trail to take a look at the largest Sitka spruce along this valley bottom. The Park Service has honored it with a sign, giving the tree’s dimensions as sixteen feet four inches in diameter, one hundred eighty feet in height, but now the sign is propped against the prone body of the giant. Toppled, it lies like a huge extracted tunnel bore. Clambering onto its upper surface I find that the Sitka has burls, warts on the wood, bigger around than my body. For all that, I calculate that it is barely larger, if any, than the standard nineteenth-century target that Highpockets and his calendar crew are offhandedly devastating in my writing room. Evening, and west to Kalaloch through portals of sawed-through windfalls, to the campground next to the ocean. In fewer than fifty miles, mountain and ocean, arteried by this pulsing valley.

Growth emerges from the capacity to live so fully and identically in multiple dimensions....the power to courageously live in the past, present and future all in this life ....despite the grief and loss that struck you hard.... The wisdom that springs from such growth is acknowledged through a conscious refusal to dwell either in the past, present or future ....for growth comes not from a static way of living but from a dynamic one...from the sense of an essential boundary between what once happened...what is happening and what will happen in the days yet to come....Growth emerges from the ability to picture a wider horizon ...for life just does not come from the past, present or future...but a collection of moments lived, living and yet to live in th e years to come....

Growth emerges from the capacity to live so fully and identically in multiple dimensions....the power to courageously live in the past, present and future all in this life ....despite the grief and loss that struck you hard.... The wisdom that springs from such growth is acknowledged through a conscious refusal to dwell either in the past, present or future ....fpr growth comes not from a static way of living but from a dynamic one...from the sense of an essential boundary between what once happened...what is happening and what will happen in the days yet to come....Growth emerges from the ability to picture a wider horizon ...for life just does not come from the past, present or future...but a collection of moments lived, living and yet to live in th e years to come....

When a Western seeker encounters spirituality, he or she must come to terms with the four core pursuits of material welfare, physical-emotional-intellectual satisfaction, and moral integrity. Central to spiritual practice are self-inspection and self-understanding. We must be willing to examine our habit patterns: how we act and react in all kinds of situations. Then we must be willing and able to also understand what we see about ourselves. The next step is to eliminate those habit patterns that are not conducive to further spiritual growth and replace them with positive habit patterns. Newcomers to spiritual life often do not realize that spiritual practice requires consistent self-application, that is, a measure of effort. They tend to assume that their peep beyond the walls of conventional life is sufficient in itself. But to see a boat is not the same as rowing it to the other shore. Intellectualizing spiritual life is less than helpful.

Third, in our addiction to the rational consciousness and its countless props we believe the myth that we are really powerless to do anything about it. Addicts typically feel disempowered. The object to which they are addicted seems to them bigger and more powerful than their will. Similarly, stuck as we are in the lopsided worldview spawned by the rational consciousness, which tends to discredit other forms and states of consciousness, we do not believe that there is anything we can do about our situation. As addicts of the rational consciousness we do not believe in a universe that is inherently benign. We refuse to consider that the world we live in is actually comprised of the kinds of dimensions of reality that religions and spiritual traditions talk about. We disallow ourselves the possibility of inner or spiritual growth, because our view of human potential is limited to the capacities of the rational mind, which is viewed as the finest product of evolution. Fourth, like the typical addict, we tend to weave all kinds of explanatory tales to justify our present condition to ourselves and to each other. In this category belongs the “everybody thinks so” attitude, which is modeled not on the few exceptional men and women who can see farther than the rest, but on the lowest common denominator of understanding and living: a flagrant perversion of the democratic ideal. In other words, through word magic we engage in an act of massive repression by which we deny ourselves the opportunity to grow; we deny ourselves access to those forms and states of consciousness that our rational consciousness forces us to deny and belittle. Thus our experiential repertoire remains limited, even truncated. Fifth, addicts tend to be inflexible, dogmatic, and arrogant about defending their position, and we addicts of the rational consciousness are subject to the same mood. Because we have entrenched ourselves in an untenable position, in which the rational ego rules supreme, we meet any challenge to our unviable approach to life with haughty intransigence. We need to be right, because our entire worldview and life-style are at stake. And yet, sixth, like true addicts, those of us who are transfixed in the rational consciousness are deeply suffering our mood of separation, self-centeredness, and self-fragmentation. All life, observed Gautama the Buddha, is suffering. But there is suffering and then there is suffering. It appears that whenever we take the presumed independence of the human personality too seriously, cutting ourselves off from other beings and regarding the world as an enemy to be conquered, we become our own source of suffering. This suffering is superimposed on any adversity and pain we may experience as part of our human adventure on this planet. It is a psychological malaise from which we can recover only when we stop pinching ourselves. Our addiction to the “normal” rational consciousness is so potent that we cannot easily shake this habit even when we have realized that our habit of egoic self-encapsulation is artificial and self-inflicted and resting on a denial of the essential interconnectedness and interdependence of everything.

It is impossible for one who is lodged in mundane consciousness to evaluate definitively the competence of any guide to transformation and transcendence, without having already attained to an equal degree of transcendence. No number of “objective” criteria for assessment can remove this “Catch-22” dilemma. Therefore the choice of a guide, path, or group will remain in some sense a subjective matter. Subjectivity, however, has many modes, from self-deluding emotionality to penetrating, illuminative intuition. Perhaps the first job of the seeker would best be to refine that primary guide, one’s own subjectivity.10 Ram Dass (Richard Alpert), who has functioned on both sides of the fence (as a devotee of Neem Karoli Baba and as a teacher in his own right), has made the following complementary observation: Some people fear becoming involved with a teacher. They fear the possible impurities in the teacher, fear being exploited, used, or entrapped. In truth we are only ever entrapped by our own desires and clingings. If you want only liberation, then all teachers will be useful vehicles for you. They cannot hurt you at all.11 This is true only ideally. In practice, the problem is that in many cases students do not know themselves sufficiently to be conscious of their deeper motivations. Therefore they may feel attracted precisely to the kind of teacher who shares their own “impurities”—such as hunger for power—and hence have every reason to fear him or her. It seems that only the truly innocent are protected. Although they too are by no means immune to painful experiences with teachers, at least they will emerge hale and whole, having been sustained by their own purity of intention. Accepting the fact that our appraisal of a teacher is always subjective so long as we have not ourselves attained his or her level of spiritual accomplishment, there is at least one important criterion that we can look for in a guru: Does he or she genuinely promote disciples’ personal and spiritual growth, or does he or she obviously or ever so subtly undermine their maturation? Would-be disciples should take a careful, levelheaded look at the community of students around their prospective guru. They should especially scrutinize those who are closer to the guru than most. Are they merely sorry imitations or clones of their teacher, or do they come across as mature men and women? The Bulgarian spiritual teacher Omraam Mikhaёl Aїvanhov, who died in 1986, made this to-the-point observation: Everybody has his own path, his mission, and even if you take your Master as a model, you must always develop in the way that suits your own nature. You have to sing the part which has been given to you, aware of the notes, the beat and the rhythm; you have to sing it with your voice which is certainly not that of your Master, but that is not important. The one really important thing is to sing your part perfectly.

Celebrate yourself. Confess the person whom you are becoming in Christ. This is the confession of your light side. Many people find it easier to dig and probe the dark dimension of life than to come to grips with the resources that are theirs. When we do not recognize our gifts and strengths, our lives fail to sound notes of gratitude. the whole growth process is blocked. We are responsible and free only when we acknowledge our resources and the fact that light has actually penetrated our darkness and made us children of light. Where sin did abound, grace does much more abound. Our fundamental confession is who we are in Christ. the deepest confession anyone will ever make is this: I am a person in Christ Jesus. He has confronted me. His power has begun to flow into my life. I am a changed and changing creation. I am his, and I can witness to his grace and power, and to the strength and possibilities that are mine because of him.

The practice of radical self-transcendence can be described as conscious growth toward the transcendental or transpersonal Self-Identity, the ātman. Some call this “God-Consciousness.” The Self of Vedānta/Jnāna-Yoga is also completely different from the Self talked about by Jungian psychotherapists. The Jungian Self is the ego-transcending spiritual center of the mature human personality; it is not a superconscious transcendental Being. The Self, or ātman, of Vedānta is by definition beyond space-time and the whole body-mind complex. It is not a property of the individual person. Therefore, the Self is never “my” self, nor is Self-realization “my” Self-realization. When Self-realization happens, “I” am not there! So long as we believe that we are a particular man or woman, with a particular character and distinct tendencies, habits, or likes and dislikes, we live out of the ego-fiction. Then we necessarily fear the loss of what we consider to be our “own”—our various material and intellectual possessions as well as our social relationships. Above all, we fear the death of the individual we believe ourselves to be. But when there is genuine understanding or wisdom (prajnā), we begin to see a larger truth. We may even catch a glimpse of the Being-Consciousness-Bliss (sat-cid-ānanda) that is the underlying Identity not only of “me” but of all beings who, from the unenlightened point of view, appear to be separate entities. Even describing that Ultimate as Being (sat), Consciousness (cit), and Bliss (ānanda) is saying too much. Hence some sages, especially in Buddhism, have preferred to call it “Emptiness” (shūnyatā). The wisest among them have remained silent.

INTEGRAL YOGA All the branches of Yoga described so far were creations of premodern India. With Sri Aurobindo’s Integral Yoga we enter the modern era. This Yoga is a vivid demonstration that the Yoga tradition, which has always been highly adaptive, is continuing to develop in response to the changing cultural conditions. Integral Yoga is the single most impressive attempt to reformulate Yoga for our modern needs and abilities. While intent on preserving the continuity of the Yoga tradition, Sri Aurobindo was eager to adapt Yoga to the unique context of the Westernized world of our age. He did this on the basis not only of his own European education but also his profound personal experimentation and experience with spiritual life. He combined in himself the rare qualities of an original philosopher and those of a mystic and sage. Aurobindo saw in all past forms of Yoga an attempt to transcend the ordinary person’s enmeshment in the external world by means of renunciation, asceticism, meditation, breath control, and a whole battery of other yogic means. By contrast, Integral Yoga—which is called pūrna-yoga in Sanskrit—has the explicit purpose of bringing the “divine consciousness” down into the human body-mind and into ordinary life. While Aurobindo certainly did not deny the value of asceticism, he sought to assign to it its proper place within the context of an integral spirituality. He argued that the ancient Hindu thinkers and sages took very seriously the Vedāntic axiom that there is only a single Reality but failed to do proper justice to the correlated axiom that “all this is Brahman.” In other words, they typically ignored the presence of the nondual Divine in and as the world in which we live. Aurobindo’s “supramental Yoga” revolves around the transformation of terrestrial life. He wanted to see paradise on Earth—a thoroughly transmuted existence in the world. Integral Yoga has no prescribed techniques, since the inward transformation is accomplished by the divine Power itself. There are no obligatory rituals, mantras, postures, or breathing exercises to be performed. The aspirant must simply open himself or herself to that higher Power, which Sri Aurobindo identified with The Mother. This self-opening and calling upon the presence of The Mother is understood as a form of meditation or prayer. Aurobindo advised that practitioners should focus their attention at the heart, which has anciently been the secret gateway to the Divine. Faith, or inner certitude, is deemed a key to spiritual growth. Other important aspects of Integral Yoga practice are chastity (brahmacarya), truthfulness (satya), and a pervasive disposition of calm (prashānti).

He would momentarily relive all the joyous and sad moments of his life and understand their deeper significance. He would recognize an overall pattern that is the essential structure informing his mode of existence in the hereafter and his eventual rebirth. Self-transcending spiritual practitioners will undoubtedly have many of the above experiences in common with worldly individuals. But they will presumably look back upon fewer missed opportunities for self-improvement and inner growth. In their depth-mind there will be powerful impressions that are incompatible with re-embodiment in the material realm. If the practitioners are advanced, these subliminal activators (samskāra) will outweigh all others. Individuals who have always lived typical human lives invite rebirth (punar-janman) as typical human beings. But those Yoga practitioners who model their whole existence not on mere human standards but on the ultimate Reality will, if they have succeeded in setting up incisive enough impressions in their depth-memory, merge with that Reality. And if these practitioners are sufficiently advanced on the spiritual path, they will be able to monitor the process of dying and so ensure that no vestiges remain in their depth-mind, which would force them to assume another physical body. In fact, the conscious departure from this world is one of the sure marks by which one can recognize a genuine yogin or yoginī. The Self-realized adept regards the body like a vessel that is engulfed by space, both within and without, the space being the omnipresent Reality itself. Death does not shake an adept in the least. Many moving stories are told by disciples who have witnessed their guru’s exit from the world—“with a single breath” and a smile. A dying yogin in agony or a state of stupor is almost a contradiction in terms. The maxim holds: Show me how you die, and I show you who you are. But, the reader may ask, what if the Yoga adept drowns unexpectedly or is killed by a stray bullet? Will the element of surprise not outwit him or her? The traditional answer is a most emphatic No. There can be no surprise for the enlightened being—hence the smile. Otherwise we would have to assume that the universe is ruled by chance, which is an assumption that is explicitly rejected by the Yoga masters. In whichever way the masters of Yoga take leave from this world—and, as the poet knew, death has ten thousand doors—they will have foreknowledge of their death. There are too many well-attested examples for this to be purely fictional icing on the cake of hagiolatry. How such knowledge is obtained remains a mystery that need not concern us here. The process of conscious exit from the body, however, is not a secret—at least not in principle. The archaic Chāndogya-Upanishad (8.6.5–6) discloses the following: Now, when he thus departs from this body, then he ascends upward with these rays [of the Sun]. Uttering [the sacred syllable] om, he dies. As soon as the mind is cast off, he goes to the Sun.

In this school called life, we will take various classes, which involve subjects or experiences we signed up for while still in Spirit. Before our incarnation, we choose the life we think will afford us the best opportunities and/or challenges to help us hone our skills in practicing the energy of love. For most souls, much of the curriculum is defined by the relationships they will experience on Earth. These relationships will present opportunities to learn valuable lessons that the soul wouldn’t receive any other way. Therefore, relationships are the cornerstone of a soul’s growth and learning.

that different layers of insight can happen simultaneously. As the body becomes sharply aware of the state of its tissues, muscles, joints, bones, and fluids, and calcified energy begins to melt, we begin to perceive the connections between the visceral layers and the more complex psychological dimensions of our consciousness.

There are seven timeless traits essential for the heart’s health in its physical, emotional, social, and spiritual dimensions: steadiness, wisdom, openness, wholeness, courage, lightness, and warmth.

Effective communication is preferred, followed by harmonious communication. Each lover, due to different growth experiences accumulated from the butterfly effect, may have different understandings of the same thing. It's very logical. Even if today's synchronization will inevitable to form tomorrow's asynchrony.

GDP omits many dimensions of the quality of life that matter to people.

Katz lists 8 different kinds of quality. From each, we derive general quality criteria against which any result can be measured. Type of Quality Criterion Description Results - Dimension Functional Quality The level of function, over time, at consistent performance and without problems Operations Structural Quality Durability and resistance to tear & wear of the components of which the item is made of R&D, Operations "Scientific" Quality (Methodological and Didactic) The level of adherence to the governing model / standard / theory / teaching / accepted professional criteria R&D Resultant Quality The level by which the action leads to the desired result Management Perceived Quality The level by which the object is perceived as having desired characteristics Marketing Aesthetic Quality The level by which the appearance / manifestation of the object (color, shape etc.) is considered pleasing Marketing Human Quality The level by which behavior is perceived / accepted as consistent of declared or implied values HR Financial Quality The level by which the result contributes to the preservation and growth of resources Financial When a goal is defined, it can be examined in relation to each one of the quality criteria.

The functional, emotional, and social dimensions of the jobs that customers need to get done constitute the circumstances in which they buy. In other words, the jobs that customers are trying to get done or the outcomes that they are trying to achieve constitute a circumstance-based categorization of markets.3 Companies that target their products at the circumstances in which customers find themselves, rather than at the customers themselves, are those that can launch predictably successful products. Put another way, the critical unit of analysis is the circumstance and not the customer.

  Homer is a character in the Level pack for Lego Dimensions. He is a Wave 1 level pack character and is the first character who was confirmed as a help character ingame.   Abilities   Super Strength Big Transform Sonar Smash                Bart Simpson (71211 Fun Pack)     Bart is a character in the Fun pack for Lego Dimensions. He is one of the only characters that can't actually speak and one of his abilities is to point and confuse an enemy.   Abilities   Mini Access Target       Krusty the Clown (71227 Fun Pack)     Krusty the Clown is a character in the Fun pack for Lego Dimensions. He is one of only two characters who can grow plants to solve some puzzles ingame.   Abilities   Growth Water Spray Hazard Cleaner   Portal

There are variations of this practice, depending on an individual’s aspirations. Someone who seeks muscular fitness can practice a basic process that is known as surya shakti. Through practice, if one attains a certain level of stability and mastery over the system, one could be introduced to a more powerful and spiritually significant process called the surya kriya. While the surya namaskar is about balancing the two dimensions of sun and moon (or masculine and feminine) within the human system, the surya kriya is about connecting these two fundamental divisions for further spiritual growth.

Nurturing Activities Self-Assessment In this section, you will discover the things you are doing now to nurture your well-being. In the section “Things I Do Now,” write all the activities you can think of that you really enjoy that you do now. For example, you may enjoy getting a massage, working out in the gym, playing tennis, reading a novel, or just taking a walk in the woods. Next think about how each of these activities supports one or more of the four dimensions of your personal growth and development: physical, emotional, intellectual, and spiritual. Activities that promote physical development include such things as exercise, relaxation, and massage. Those that promote emotional development include fun things with others that make you happy, such as attending a party with friends, seeing an inspirational film, or just sharing a meal with your family. You can promote your intellectual development by, for example, reading newspapers or intellectually stimulating magazines or books, attending courses, or having intellectual discussions with your colleagues. Activities that give your life meaning and help you connect to something greater than yourself give you spiritual meaning. These can be activities done in a religious context, such as attending services, but they can also be purely secular, such as reading an inspirational poem or practicing mindfulness. Next think about things that you are not doing now but would like to do. Again consider how each of these activities supports the four dimensions. This is your self-care plan. Things I Do Now: Activity Physical Emotional Intellectual Inner Life Self-Care Plan: Activity Physical Emotional Intellectual Inner Life

to discover what love’s truth is, we have to recognize what it is not. •  Love does not nurse others through their own emotions, making it all better. •  Love does not refuse or run away from feeling al your own emotions. •  Love does not rescue anyone from feeling his or her own emotions. •  Love does not give itself away to feed another’s needs. •  Love is not running to be with others who will agree with you and your wounds. •  Love does not refuse to speak truth, no matter what your fears are around this. •  Love does not demand or expect anything from anyone. •  Love does not give to get. •  Love is not painful. •  Love does not retaliate. •  Love does not bargain. •  Love does not compromise. •  Love does not need to be loved. •  Love does not need to be needed, but can be desired from God. •  Love does not take anything or anyone for granted. •  Love does not sacrifice Itself for anyone or anything. •  Love is not martyring yourself. •  Love is not giving yourself away, placating your own ego or another. •  Love is not a duty or obligation for any reason. •  Love does not lie for any reason. •  Love does not hide itself for any reason. •  Love may not look like love to the world or other people who are invested in you. •  Love does not give out of fear, duty, coercion, pressure or because it is meant to. •  Love does not depend on anything or anyone for Its existence. •  Love does not run away from Truth but runs towards it, no matter what the cost. •  Love does not delay or postpone its growth and expansion within you. •  Love does not ignore or justify its Law of Attraction and mirrors. •  Love does not deny, avoid or escape anything. •  Love does not use anyone or anything because love does not need anyone or anything. •  Love does not fill its absence with temporary substitutes and addictions. •  Love does not run away from the pain of its felt absence within you. •  Love has no shame and feels no loss. •  Love does not need to be understood or explain its feelings. •  Love does not gossip.

Lack of love-making in long-term relationships and the emotional repression that this involves starts to be questioned from an emotional standpoint, as does the validity and worth of such relationships in the context of your soul’s growth.

Some people may find material chores irksome; they would prefer to use their time to talk and be with others. They haven't yet realized that the thousand and one small things that have to be done each day, the cycle of dirtying and cleaning, were given by God to enable us to communicate through matter. . . . We are all called to do, not extraordinary things, but very ordinary things, with an extraordinary love that flows from the heart of God. . . . A community which has a sense of work done well, quietly and lovingly, humbly and without fuss, can become a community where the presence of God is profoundly lived. . . . So the community will take on a whole contemplative dimension.

The original human body was designed to embody 12 dimensions of consciousness in one lifetime. The original divine template was designed to naturally activate DNA strands 4, 5, and 6, which corresponds to chakras 4, 5, and 6, at the age of 12, strands 7, 8, and 9, which corresponds to chakras 7, 8, and 9, at the age of 22, strands 10, 11, and 12, which corresponds to chakras 10, 11, and 12, at the age of 33, and finally strands 13, 14, and 15, which corresponds to chakras 13, 14, and 15, at the age of 44. Humans born with 3 to 3.5 DNA strands activated will experience a maximum of 3 dimensions of consciousness and thus limited growth.

Leaders create growth trajectories by creating chains from five dimensions of growth: customer group (current or new), product (built or acquired), geography (current or new), capabilities (current or new), and culture (current or new).

However, Wallace's research proceeded on the assumption that people are aging not by bits and pieces but as human beings as a whole. Consequently, ageing contains a large option dimension. When old people will maintain their mental faculties by using them constantly, then the practice of meditation, which fully unlocks the mind, can do even more. As mentioned earlier, Wallace's basic observation was that long-term meditators had their biological age lowered by five to twelve years. (High levels of an unknown hormone called DHEA[dehydroepiandrosterone] have also been found; it has been hypothesized that DHEA somehow helps slow aging and may prevent cancer development and growth.) This research suggests that aging is regulated by consciousness. Operating at the usual level of shallow, confused thinking, we intensify the aging process of our bodies, but as we step into the transcendent area of quiet movement, mental activity ceases, and cell activity evidently responds accordingly. If this is true, then ageing can be programmed from different awareness levels. When we program to deteriorate ourselves, which was the norm in previous generations, then that becomes the truth. This kind of programming is not simply a matter of reasoning or believing. Positive attitudes, mental alertness, willingness to survive and other psychological characteristics can ease old age; they certainly help to crack the rigid social conditioning that often traps old people.

HABITS” DEFINED For our purposes, we will define a habit as the intersection of knowledge, skill, and desire. Knowledge is the theoretical paradigm, the what to do and the why. Skill is the how to do. And desire is the motivation, the want to do. In order to make something a habit in our lives, we have to have all three. I may be ineffective in my interactions with my work associates, my spouse, or my children because I constantly tell them what I think, but I never really listen to them. Unless I search out correct principles of human interaction, I may not even know I need to listen. Even if I do know that in order to interact effectively with others I really need to listen to them, I may not have the skill. I may not know how to really listen deeply to another human being. But knowing I need to listen and knowing how to listen is not enough. Unless I want to listen, unless I have the desire, it won’t be a habit in my life. Creating a habit requires work in all three dimensions. The being/seeing change is an upward process—being changing seeing, which in turn changes being, and so forth, as we move in an upward spiral of growth. By working on knowledge, skill, and desire, we can break through to new levels of personal and interpersonal effectiveness as we break with old paradigms that may have been

All is so fast and complicated … what they are telling me … about change and growth and different planes. There is a plane of awareness and a plane of transition. We come from one life, and, if the lessons are completed, we move on to another dimension, another life. We must understand fully. If we do not, we are not allowed to pass on … we must repeat because we do not learn. We must experience from all sides. We must know the side of wanting, but also to give…. There is so much to know, so many spirits involved. That is why we are here. The Masters … are just one on this plane.