Growth Is Inevitable Quotes

Change is inevitable. Growth is optional.

The conservatives are fools: They whine about the decay of traditional values, yet they enthusiastically support technological progress and economic growth. Apparently it never occurs to them that you can't make rapid, drastic changes in the technology and the economy of a society without causing rapid changes in all other aspects of the society as well, and that such rapid changes inevitably break down traditional values.

Change is inevitable but personal growth is a choice.

You are the only problem you will ever have and you are the only solution. Change is inevitable, personal growth is always a personal decision.

We have to remind ourselves constantly that we are not saviours. We are simply a tiny sign, among thousands of others, that love is possible, that the world is not condemned to a struggle between oppressors and oppressed, that class and racial warfare is not inevitable.

The terror of being judged sharpens the memory: it sends an inevitable glare over that long-unvisited past which has been habitually recalled only in general phrases. Even without memory, the life is bound into one by a zone of dependence in growth and decay; but intense memory forces a man to own his blameworthy past. With memory set smarting like a reopened wound, a man’s past is not simply a dead history, an outworn preparation of the present: it is not a repented error shaken loose from the life: it is a still quivering part of himself, bringing shudders and bitter flavors and the tinglings of a merited shame.

Is it a weakness not being able to hate? Or is it preparation for what is inevitable, the ability only to love.

That Man is the product of causes which had no prevision of the end they were achieving; that his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental collocations of atoms; that no fire, no heroism, no intensity of thought and feeling, can preserve an individual life beyond the grave; that all the labours of the ages, all the devotion, all the inspiration, all the noonday brightness of human genius, are destined to extinction in the vast death of the solar system, and that the whole temple of Man’s achievement must inevitably be buried beneath the débris of a universe in ruins—all these things, if not quite beyond dispute, are yet so nearly certain, that no philosophy which rejects them can hope to stand. Only within the scaffolding of these truths, only on the firm foundation of unyielding despair, can the soul’s habitation henceforth be safely built.

Pain is inevitable, yet suffering is optional. It is our heart connections that make all the difference. When we experience mental, physical, emotional, or spiritual pain – love is the one medicine that transcends any synthetic or organic drug we use to suppress pain.

A child's reading is guided by pleasure, but his pleasure is undifferentiated; he cannot distinguish, for example, between aesthetic pleasure and the pleasures of learning or daydreaming. In adolescence we realize that there are different kinds of pleasure, some of which cannot be enjoyed simultaneously, but we need help from others in defining them. Whether it be a matter of taste in food or taste in literature, the adolescent looks for a mentor in whose authority he can believe. He eats or reads what his mentor recommends and, inevitably, there are occasions when he has to deceive himself a little; he has to pretend that he enjoys olives or War and Peace a little more than he actually does. Between the ages of twenty and forty we are engaged in the process of discovering who we are, which involves learning the difference between accidental limitations which it is our duty to outgrow and the necessary limitations of our nature beyond which we cannot trespass with impunity. Few of us can learn this without making mistakes, without trying to become a little more of a universal man than we are permitted to be. It is during this period that a writer can most easily be led astray by another writer or by some ideology. When someone between twenty and forty says, apropos of a work of art, 'I know what I like,'he is really saying 'I have no taste of my own but accept the taste of my cultural milieu', because, between twenty and forty, the surest sign that a man has a genuine taste of his own is that he is uncertain of it. After forty, if we have not lost our authentic selves altogether, pleasure can again become what it was when we were children, the proper guide to what we should read.

Anger is inevitable when our lives consist of giving in and going along; when we assume responsibility for other people’s feelings and reactions; when we relinquish our primary responsibility to proceed with our own growth and ensure the quality of our own lives; when we behave as if having a relationship is more important than having a self.

Not everyone is allotted the chance to become a personality; most remain types, and never experience the rigor of becoming an individual. But those who do so inevitably discover that these struggles bring them into conflict with the normal life of average people and the traditional values and bourgeois conventions that they uphold. A personality is the product of a clash between two opposing forces: the urge to create a life of one's own and the insistence by the world around us that we conform. Nobody can develop a personality unless he undergoes revolutionary experiences. The extent of those experiences differs, of course, from person to person, as does the capacity to lead a life that is truly personal and unique.

You can trust everyone to be human, with all the quirks and inconsistencies we humans display, including disloyalty, dishonesty and downright treachery. We are all capable of the entire range of human behavior, given the circumstances, from absolute saintliness to abject depravity. Trusting someone to limit their sphere of action to one narrow band on the spectrum is idealistic and will inevitably lead to disappointment. On the other hand, you can decide to trust that everyone is doing their best according to their particular stage of development, and to give everyone their appropriate berth. For this to work, you have to trust yourself to make and have made the right choices that will lead you on the path to your healthy growth. You have to trust yourself to come through every experience safely and enriched. But don’t trust what I am saying. Listen and then decide for yourself. Does this information sit easily in your belly? You know when you trust yourself around someone because your belly feels settled and your heart feels warm.

Certainty is the enemy of growth. Nothing is for certain until it has already happened—and even then, it’s still debatable. That’s why accepting the inevitable imperfections of our values is necessary for any growth to take place. Instead

The struggle against an obstacle inevitably propels the fighter to a new level of functioning. The extent of the struggle determines the extent of the growth. The obstacle is an advantage, not adversity. The enemy is any perception that prevents us from seeing this.

growth equals change; change equals loss; loss equals pain; so inevitably, growth equals pain.

Inevitably, if we are to grow and change as adults, we must gradually learn to confront the challenges, paradoxes, problems and painful reality of an insecure world.

Even if we could grow our way out of the crisis and delay the inevitable and painful reconciliation of virtual and real wealth, there is the question of whether this would be a wise thing to do. Marginal costs of additional growth in rich countries, such as global warming, biodiversity loss and roadways choked with cars, now likely exceed marginal benefits of a little extra consumption. The end result is that promoting further economic growth makes us poorer, not richer.

It was something new for her. New roads, new people, new places, new opportunities and new perspective. This is the one thing that inevitably moves a person through the grief. Growth heals grief.

A suicide attempt can be very much like falling in love. You're not really sure, as you proceed, what is real and what you're making up as you go. You're genuinely uncertain how the whole thing's going to turn out. You want it, but you don't. It seems both inevitable and impossible.

A category of government activity which, today, not only requires the closest scrutiny, but which also poses a grave danger to our continued freedom, is the activity NOT within the proper sphere of government. No one has the authority to grant such powers, as welfare programs, schemes for re-distributing the wealth, and activities which coerce people into acting in accordance with a prescribed code of social planning. There is one simple test. Do I as an individual have a right to use force upon my neighbor to accomplish this goal? If I do have such a right, then I may delegate that power to my government to exercise on my behalf. If I do not have that right as an individual, then I cannot delegate it to government, and I cannot ask my government to perform the act for me…In reply to the argument that a little bit of socialism is good so long as it doesn't go too far, it is tempting to say that, in like fashion, just a little bit of theft or a little bit of cancer is all right, too! History proves that the growth of the welfare state is difficult to check before it comes to its full flower of dictatorship. But let us hope that this time around, the trend can be reversed. If not then we will see the inevitability of complete socialism, probably within our lifetime.

My God, my God, why have you forsaken me?'...I am grateful that Jesus cried out those words, because it means that I need never fear to cry them out myself. I need never fear, nor feel any sense of guilt, during the inevitable moments of forsakenness. They come to us all. They are part of the soul's growth.

It is simplistic and naive to explain jihadism merely as an inevitable growth from Islam’s ‘violent’ scripture, or as no more than a miscarried interpretation triggered solely by some tragic misreading. It cannot be separated from economic discontent, the enveloping context of US global power, America’s influence and military actions in the Muslim world and, most of all, the gaping sore of the Israel–Palestine conflict.

Being about spiritual growth, this book is inevitably about the other side of the same coin: the impediments to spiritual growth. Ultimately there is only the one impediment, and that is laziness. If we overcome laziness, all the other impediments will be overcome. If we do not overcome laziness, none of the others will be hurdled.

The process of transforming the heart can be difficult because as we open it, we inevitably encounter our own pain and become more aware of the pain of others. In fact, much of our personality is designed to keep us from experiencing this suffering. We close down the sensitivity of our hearts so that we can block our pain and get on with things, but we are never entirely successful in avoiding it. Often, we are aware of our suffering just enough to make ourselves and everyone around us miserable. Carl Jung's famous dictum that "neurosis is a substitute for legitimate suffering" points to this truth. But if we are not willing to experience our own hurt and grief, it can never be healed. Shutting out our real pain also renders us unable to feel joy, compassion, love, or any of the other capacities of the heart.

Perhaps space travel is forever doomed because it inevitably recapitulates primitive stages in the growth of our nervous systems, before the development of our sense of balance and upright posture—a forced return to infantile dependency.

If falling in love is not love, then what is it other than a temporary and partial collapse of ego boundaries? I do not know. But the sexual specificity of the phenomenon leads me to suspect that it is a genetically determined instinctual component of mating behavior. In other words, the temporary collapse of ego boundaries that constitutes falling in love is a stereotypic response of human beings to a configuration of internal sexual drives and external sexual stimuli, which serves to increase the probability of sexual pairing and bonding so as to enhance the survival of the species. Or to put it in another, rather crass way, falling in love is a trick that our genes pull on our otherwise perceptive mind to hoodwink or trap us into marriage. Frequently the trick goes awry one way or another, as when the sexual drives and stimuli are homosexual or when other forces-parental interference, mental illness, conflicting responsibilities or mature self-disciplinesupervene to prevent the bonding. On the other hand, without this trick, this illusory and inevitably temporary (it would not be practical were it not temporary) regression to infantile merging and omnipotence, many of us who are happily or unhappily married today would have retreated in whole- hearted terror from the realism of the marriage vows.

Don’t be defeatist due to the mistakes you make. Mistakes are inevitable part of growth.

Do one thing each day that makes you feel good. Keep moving, make mistakes, and challenge yourself. The lessons that lead to personal growth and clarity are inevitable.

The growth of the power of Athens, and the alarm which this inspired in Sparta, made war inevitable.

The ultimate resource is people—skilled, spirited, and hopeful people who will exert their wills and imaginations for their own benefit, and so inevitably for the benefit of us all.13

Art is simply a result of expression during right feeling. It's a result of a grip on the fundamentals of nature, the spirit of life, the constructive force, the secret of growth, a real understanding of the relative importance of things, order, balance. Any material will do. After all, the object is not to make art, but to be in the wonderful state which makes art inevitable.

Life is like the big wheel at Luna Park. You pay five francs and go into a room with tiers of seats all around, and in the centre the floor is made of a great disc of polished wood that revolves quickly. At first you sit down and watch the others. They are all trying to sit in the wheel, and they keep getting flung off, and that makes them laugh too. It's great fun. You see, the nearer you can get to the hub of the wheel the slower it is moving and the easier it is to stay on. There's generally someone in the centre who stands up and sometimes does a sort of dance. Often he's paid by the management, though, or, at any rate, he's allowed in free. Of course at the very centre there's a point completely at rest, if one could only find it; I'm not very near that point myself. Of course the professional men get in the way. Lots of people just enjoy scrambling on and being whisked off and scrambling on again. How they all shriek and giggle! Then there are others, like Margot, who sit as far out as they can and hold on for dear life and enjoy that. But the whole point about the wheel is that you needn't get on it at all, if you don't want to. People get hold of ideas about life, and that makes them think they've got to join in the game, even if they don't enjoy it. It doesn't suit everyone. People don't see that when they say "life" they mean two different things. They can mean simply existence, with its physiological implications of growth and organic change. They can't escape that - even by death, but because that's inevitable they think the other idea of life is too - the scrambling and excitement and bumps and the effort to get to the middle, and when we do get to the middle, it's just as if we never started. It's so odd. Now you're a person who was clearly meant to stay in the seats and sit still and if you get bored watch the others. Somehow you got on to the wheel, and you got thrown off again at once with a hard bump. It's all right for Margot, who can cling on, and for me, at the centre, but you're static. Instead of this absurd division into sexes they ought to class people as static and dynamic. There's a real distinction there, though I can't tell you how it comes. I think we're probably two quite different species spiritually.

Rapid growth in wealth inequality results in the inevitable isolation of a very small, very rich, very privileged section of the community from the material experiences of everyone else. And when this out-of-touch minority group is enfranchised to make the decisions on behalf of people they don't know, can't see, have no wish to understand, and think of entirely in dehumanised, transactional, abstract terms, the results for the rest of us are devastating.

Isn’t it funny how we make rational excuses for being out of alignment? We say, “Well, this ____ and that ____ happened, so it makes perfect sense for me to be feeling like this ____ and wanting to do this ____.” Yet, to this day, I have never met a happy person who adheres to those excuses. In fact, each time I – or anyone else – decide to give in to “rational excuses” that justify feeling bad – it’s interesting that only further suffering is the result. There is never a good enough reason for us to be out of alignment with peace. Sure, we can go there and make choices that dim our lights… and that is fine; there certainly is purpose for it and the contrast gives us lessons to learn… yet if we’re aware of what we are doing and we’re ready to let go of the suffering – then why go there at all? It’s like beating a dead horse. Been there, done that… so why do we keep repeating it? Pain is going to happen; it’s inevitable in this human experience, yet it is often so brief. When we make those excuses, what happens is: we pick up that pain and begin to carry it with us into the next day… and the next day… into next week… maybe next month… and some of us even carry it for years or to our graves! Forgive, let it go! It is NOT worth it! It is NEVER worth it. There is never a good enough reason for us to pick up that pain and carry it with us. There is never a good enough reason for us to be out of alignment with peace. Unforgiveness hurts you; it hurts others, so why even go there? Why even promote pain? Why say painful things to yourself or others? Why think pain? Just let it go! Whenever I look back on painful things or feel pain today, I know it is my EGO that drives me to “go there.” The EGO likes to have the last word, it likes to feel superior, it likes to make others feel less than in hopes that it will make itself (me) feel better about my insecurities. Maybe if I hurt them enough, they will feel the pain I felt over what they did to me. It’s only fair! It’s never my fault; it’s always someone else’s. There is a twisted sense of pleasure I get from feeling this way, and my EGO eats it right up. YET! With awareness that continues to grow and expand each day, I choose to not feed my pain (EGO) or even go there. I still feel it at times, of course, so I simply acknowledge it and then release it. I HAVE power and choice over my speech and actions. I do not need to ever “go there” again. It’s my choice; it’s your choice. So it’s about damn time we start realizing this. We are not victims of our impulses or emotions; we have the power to control them, and so it’s time to stop acting like we don’t. It’s time to relinquish the excuses.

Like change, growth should be inevitable. Mankind was commanded to 'go ye into the world and multiply'. But when it doesn't seem to come, one should find within themselves to refine their attitude.

describes how unchecked population growth is exponential while the growth of the food supply is expected to be arithmetical, thereby inevitably resulting—he reasoned—in a not-too-distant global famine

If I'd learned anything the past few years, it was that broken wasn't bad. It was a step along the road to healing and growth, a pause in the inevitable evolution of ourselves over the course of our lives.

And no matter how much the gray people in power despise knowledge, they can’t do anything about historical objectivity; they can slow it down, but they can’t stop it. Despising and fearing knowledge, they will nonetheless inevitably decide to promote it in order to survive. Sooner or later they will be forced to allow universities and scientific societies, to create research centers, observatories, and laboratories, and thus to create a cadre of people of thought and knowledge: people who are completely beyond their control, people with a completely different psychology and with completely different needs. And these people cannot exist and certainly cannot function in the former atmosphere of low self-interest, banal preoccupations, dull self-satisfaction, and purely carnal needs. They need a new atmosphere— an atmosphere of comprehensive and inclusive learning, permeated with creative tension; they need writers, artists, composers— and the gray people in power are forced to make this concession too. The obstinate ones will be swept aside by their more cunning opponents in the struggle for power, but those who make this concession are, inevitably and paradoxically, digging their own graves against their will. For fatal to the ignorant egoists and fanatics is the growth of a full range of culture in the people— from research in the natural sciences to the ability to marvel at great music. And then comes the associated process of the broad intellectualization of society: an era in which grayness fights its last battles with a brutality that takes humanity back to the middle ages, loses these battles, and forever disappears as an actual force.

I like to pretend that the years alter and revalue, but begin to see that time does nothing but enlarge without mutation. You have a chance here--more than a chance, it is thrust upon you--to be alone and still. To look backward and forward and see with clarity. To see the years behind, the essential loneliness, and the likeness of one year to the next. The awful order of cause and effect. Root leading to stem and inevitable growth, and the same sap moving through tissue of different years, marked like the branches with inescapable scars of growth.

Even when change is elective, it will disorient you. You may go through anxiety. You will miss aspects of your former life. It doesn’t matter. The trick is to know in advance of making any big change that you’re going to be thrown off your feet by it. So you prepare for this inevitable disorientation and steady yourself to get through it. Then you take the challenge, make the change, and achieve your dream.

As life moves we need to move with it, not against it. Transition happens whether we’re ready or not. Of course it’s difficult to let go, to stretch, to accommodate, and to be in between here and there yet- discomfort is inevitable whether you remain in a stagnant story that no longer serves or you decide to choose growth. So choose growth.

A person does not reach the pinnacle of self-realization without relentlessly exploring the parameters of the self, exhausting their psychic energy coming to know oneself. Without society to rebel against and to sail away from, there would be no advances in civilization; there would be no need for healers and mystics, priests and artist, or shaman and writers. It is our curiosity and refusal to be satisfied with the status quo that compels us to challenge ourselves to learn and continue to grow. We only establish inner peace of mind with acceptance of the world, with the recognition of our connection to the entirety of the universe, and understanding that chaos and change are inevitable. We must also love because without love there are no acts of creation. Without love, humankind is a spasmodic pool of brutality and suffering. Love is a balm. It cures human aches and pains; it unites couples, families, and cultures. Love is a creative force, without love there is no art or religion. Art expresses thought and feelings, an articulation of adore and reverence.

just as tunes once gay inevitably become plaintive when the generation that first sang them has turned to dust․

I believe that one of the most dignified ways we are capable of, to assert the reassert our dignity in the face of poverty and war's fears and pains, is to nourish ourselves with all possible skill, delicacy, and ever increasing enjoyment. And with our gastronomical growth will come, inevitably, knowledge and perception of a hundred other things, but mainly of ourselves. Then Fate, even tangled as it is with cold wars as well as hot, cannot harm us.

He fashioned an empire of sorts, bereft of cities yet plagued with the endless dramas of society, its pathetic victories and inevitable failures. The community of enslaved Imass thrived in this quagmire of pettiness. They even managed to convince themselves that they possessed freedom, a will of their own that could shape destiny. They elected champions. They tore down their champions once failure draped its shroud over them. They ran in endless circles and called it growth, emergence, knowledge. While over them all, a presence invisible to their eyes, Raest flexed his will. His greatest joy came when his slaves proclaimed him god – though they knew him not – and constructed temples to serve him and organized priesthoods whose activities mimicked Raest’s tyranny with such cosmic irony that the Jaghut could only shake his head.

Sometimes as we grow, we will inevitably shed some folk naturally from our lives. But losing them isn’t going to stunt your growth. Nope, not one single bit. You’re going to keep growing.

All of you here at this Planning Meeting know from past experience, Earth is the toughest of all learning planets. Inevitably it changes you forever, even if you dare to incarnate on earth only once. Sacrificing all that you know in your heavenly world, you agree to inhabit a fragile human body, living in a world brimming with fear, pain, loneliness; greed, anger, and all the other illusions.

Spiritually evolved people, by virtue of their discipline, mastery and love, are people of extraordinary competence, and in their competence they are called on to serve the world, and in their love they answer the call. They are inevitably, therefore, people of great power, although the world may generally behold them as quite ordinary people, since more often than not they will exercise their power in quiet or even hidden ways.

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.

One grew used to years, like garments. At least one knew where the holes and patched places were; one had learned not to strain threadbare folds past endurance. A new year felt stiff and semi-fitted as one tried to move in it without self-consciousness. It was like dresses that used to be made to allow for growth, too sturdy and voluminous and reaching to boot tops. Only time and hard use would accomplish the fitting, and I did not look forward to that inevitable process.

Even in the midst of grief, there is growth, compassion, and love to be unearthed. Loss buries us underground, but our broken hearts hold the seeds for our inevitable regrowth. Your grief belongs to you. But so, too, does your coming back.

In life, seasons are inevitable, and sometimes things have to fall apart completely to yield real growth. And no matter how tough that feels in the moment, the eventual growth is worth the pain of loss. Because beyond loss lies something new. A new beginning in life.

One of the most painful stages in the twin flame relationship is that of the “runner and chaser” dynamic. After the initial stages of ecstatic union and fairy-tale partnership, things start to heat up. Egos begin to clash, core wounds, insecurities, and traumas are rubbed raw, and shadow selves lash out. As a result, it’s inevitable that almost every twin flame relationship will battle through drama and dysfunction at first.

But if Hugh dies first, would I ever be able to stop saying, "we" and say "I"? I doubt it. I do not think that death can take away the fact that Hugh and I are "we" and "us," a new creature born of the time of our marriage vows, which has grown along with us as our marriage has grown. Even during the times, inevitable in all marriages, when I have felt angry, or alienated, the instinctive "we" remains. And most growth has come during times of trial.

Mental health, contemporary psychiatrists tell us, consists of the ability to adapt to the inevitable stresses and misfortunes of life. It does not mean freedom from anxiety and depression, but only the ability to cope with these afflictions in a healthy way. “An outstanding feature of successful adaptation,” writes George Vaillant, “is that it leaves the way open for future growth.” Of course, Abraham Lincoln’s capacity for growth would prove enormous.

In a very real sense, we begin with science. We begin by replacing the religion of our parents with the religion of science. We must rebel against and reject the religion of our parents, for inevitably their world view will be narrower than that of which we are capable if we take full advantage of our personal experience, including our adult experience and the experience of an additional generation of human history. There is no such thing as a good hand-me-down religion.

In reply to the argument that a little socialism is good so long as it doesn't go too far. It is tempting to say that, in like fashion, just a little bit of theft or a little bit of cancer is alright, too! History proves that the growth of the welfare state is difficult to check before it comes to it's full flower of dictatorship. But let us hope that this time around, the trend can be reversed. If not then we will see the inevitability of complete socialism, probably within our lifetime.

In this century wars will not be fought over oil, as in the past, but over water. The situation is becoming desperate. The world's water is strained by population growth. There is no more fresh water on earth than two thousand years ago when the population was three percent of its current size. Even without the inevitable droughts, like the current one, it will get worse as demand and pollution increase. Some countries will simply run out of water, sparking a global refugee crisis. Tens of millions of people will flood across international borders. It means the collapse of fisheries, environmental destruction, conflict, lower living standards." She paused for a moment. "As people who deal with the ocean you must see the irony. We are facing a shortage on a planet whose surface is covered two-thirds with water.

Nothing beautiful or interesting was born with the hope that it would never change. Change is inevitable. The choice you have is whether you want to grow or decay.

As an unavoidable result of the inevitable loss of some physical and/or some mental abilities, many a man who has been alive for many years has become a boy again.

Don't stunt your growth by fighting the inevitable.

Change is inevitable. Growth is optional.

People who gives excuses of lack of growth simply don’t know how to apply the principle of increase is practically inevitable.

I find it boring and a waste of time debating other people’s opinions, however challenging my own is always intriguing and there is where I inevitably discover growth.

In everyday life pain is inevitable, but suffering is optional—a by-product of poor choices.

Borrowed from my former superintendent of schools: 'Change is inevitable, growth is optional.

This fundamental subject of Natural Selection will be treated at some length in the fourth chapter; and we shall then see how Natural Selection almost inevitably causes much Extinction of the less improved forms of life and induces what I have called Divergence of Character. In the next chapter I shall discuss the complex and little known laws of variation and of correlation of growth. In the four succeeding chapters, the most apparent and gravest difficulties on the theory will be given: namely, first, the difficulties of transitions, or in understanding how a simple being or a simple organ can be changed and perfected into a highly developed being or elaborately constructed organ; secondly the subject of Instinct, or the mental powers of animals, thirdly, Hybridism, or the infertility of species and the fertility of varieties when intercrossed; and fourthly, the imperfection of the Geological Record. In

There is always a price to pay when energy is processed; there is no free lunch. Because energy underlies the transformation and operation of literally everything, no system operates without consequences. Indeed, there is a fundamental law of nature that cannot be transgressed, called the Second Law of Thermodynamics, which says that whenever energy is transformed into a useful form, it also produces “useless” energy as a degraded by-product: “unintended consequences” in the form of inaccessible disorganized heat or unusable products are inevitable. There

Trade is also a risky business. As the growth of trade transformed the principles of gambling into the creation of wealth, the inevitable result was capitalism, the epitome of risk-taking.

The secret to battling cancer, then, is to find means to prevent these mutations from occurring in susceptible cells, or to find means to eliminate the mutated cells without compromising normal growth. The conciseness of that statement belies the enormity of the task. Malignant growth and normal growth are so genetically intertwined that unbraiding the two might be one of the most significant scientific challenges faced by our species. Cancer is built into our genomes: the genes that unmoor normal cell division are not foreign to our bodies, but rather mutated, distorted versions of the very genes that perform vital cellular functions. And cancer is imprinted in our society: as we extend our life span as a species, we inevitably unleash malignant growth (mutations in cancer genes accumulate with aging; cancer is thus intrinsically related to age). If we seek immortality, then so, too, in a rather perverse sense, does the cancer cell.

Hence, too, might be drawn a weighty lesson from the little-regarded truth, that the act of the passing generation is the germ which may and must produce good or evil fruit in a far-distant time; that, together with the seed of the merely temporary crop, which mortals term expediency, they inevitably sow the acorns of a more enduring growth, which may darkly overshadow their posterity. The

Catfish always drink alcoholic ether if begged, for every catfish enjoys heightened intoxication; gross indulgence can be calamitous, however; duly, garfish babysit for dirty catfish children, helping catfish babies get instructional education just because garfish get delight assisting infants’ growth and famously inspire confidence in immature catfish, giving experience (and joy even); however, blowfish jeer insightful garfish, disparaging inappropriately, doing damage, even insulting benevolent, charming, jovial garfish, hurting and frustrating deeply; joy fades but hurt feelings bring just grief; inevitable irritation hastens feeling blue; however, jovial children declare happiness, blowfishes’ evil causes dejection, blues; accordingly, always glorift jolly, friendly garfish!

I Don’t Care How Great Your Product Is. Tell Me How You’re Going to Grow…Fast People approach me all the time for advice on investments and ideas. The first thing I ask them is, “What’s your plan to acquire thousands of targeted users?” Inevitably, most people’s response is, “I don’t know exactly, but my product is so friggin’ unique, it’s going to blow people away! We’re going to get a ton of press and everybody will fall

The math is unavoidable: it is an inevitable property of long-lasting exponential growth that it ends up in a singularity, a point in time when a function reaches an infinite value, making anything instantly possible.

And great Goethe, accepting the inevitable truth that human growth does not proceed in a straight line to its goal, had compared the development and progress of mankind to the reelings of a drunken beggar on horseback.

When we think of people giving up on their marriage, divorce usually comes to mind. But many people who give up on their marriage (or themselves or their partner) don’t leave; they stay in the comfort cycle—until their marriage presents the inevitable dilemma: venture into the growth cycle or face divorce, loss of integrity, or living death. Validating and soothing each other has its place in marriage—but not when you’re dependent on it. You get stuck in the comfort cycle because neither of you has the strength or motivation to break out. That’s when the other side of the process comes in: holding onto yourself (self-confrontation and self-soothing).

Such, in outline, but even more purposeless, more void of meaning, is the world which Science presents for our belief. Amid such a world, if anywhere, our ideals henceforward must find a home. That Man is the product of causes which had no prevision of the end they were achieving; that his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental collocations of atoms; that no fire, no heroism, no intensity of thought and feeling, can preserve an individual life beyond the grave; that all the labours of the ages, all the devotion, all the inspiration, all the noonday brightness of human genius, are destined to extinction in the vast death of the solar system, and that the whole temple of Man's achievement must inevitably be buried beneath the debris of a universe in ruins--all these things, if not quite beyond dispute, are yet so nearly certain, that no philosophy which rejects them can hope to stand. Only within the scaffolding of these truths, only on the firm foundation of unyielding despair, can the soul's habitation henceforth be safely built.

In my view, if you don’t understand how repression operates, real growth is nearly impossible since you’re unlikely to come into contact with that pain you’re warding off. Even if you’re able to overcome some kind of maladaptive behavior or thought pattern, you’re likely to develop another equally maladaptive strategy to keep the repressed at bay. Freud always insisted that unconscious material is “indestructible.” Just because you’re not consciously aware of how much anger you feel toward your father, that doesn’t mean the anger has disappeared. It will inevitably continue to make its presence known in covert ways – humorous little digs, for instance, or sarcasm.

Adding more people causes problems. But people are also the means to solve these problems. The main fuel to speed the world’s progress is our stock of knowledge; the brakes are our lack of imagination and unsound social regulations of these activities. The ultimate resource is people—especially skilled, spirited, and hopeful young people endowed with liberty—who will exert their wills and imaginations for their own benefits, and so inevitably they will benefit the rest of us as well.

To say now that the negative results of globalization are simply Destiny is to say that a whole new round of social divisions and violence is also our Destiny. In other words, the collapsing job market, slipping standards of living, the loss of fair regulations, the evaporation of big business tax revenues and the weakening of social programs are inevitable and so we must begin the endless, sterile battles of social division all over again. (IV - From Managers and Speculators to Growth)

Your life force energy will not support anything but the core true you. It can be a hard truth to accept, but it can also give you a sense of peace. All you can be is who you are. Life is inevitable growth, evolution, and the shedding of illusion

You cannot choose whether the pain is coming. As is said in Game of Thrones, a hit book series and later, an HBO adaption, “Winter is coming.” Once you accept that pain is inevitable and leads to growth, you’ll be better prepared to endure winter.

Bush and Vail understood that the doomsday cycle is not inevitable, and that the best chance for sustainable, renewable creativity and growth comes from bringing an organization to the top-right quadrant: separate phases connected by a balanced, dynamic equilibrium.

The grass is always greener…wherever you water and mow. No matter how big or how small, take care of the things you currently have. See to it that your marriage, your children, your job and the blessings you have been entrusted with get plenty of water and sunshine. Pull the inevitable weeds that pop up, keep that lawn of life manicured and trimmed; don’t forget the edging. Add seeds of growth where you find deficiencies, nurture the flowers that bloom and rejoice in the sight of the healthy beauty that lies within your very own fence line.

This is the same problem that established companies experience. Their past successes were built on a finely tuned engine of growth. If that engine runs its course and growth slows or stops, there can be a crisis if the company does not have new startups incubating within its ranks that can provide new sources of growth. Companies of any size can suffer from this perpetual affliction. They need to manage a portfolio of activities, simultaneously tuning their engine of growth and developing new sources of growth for when that engine inevitably runs its course.

We’re committed to voluntary human extinction. We believe procreation is actually just child abuse— it’s entirely unethical to bring children into a world where they will inevitably suffer. Population growth causes environmental degradation, resource depletion, poverty and inequality.

Finally, if you resolve that the trouble you're enduring now is indeed significant and will matter in a year, then consider what the experience can teach you. Focusing on the lessons you can learn from a stress, irritant, or ordeal will help soften its blow. The lessons that those realities impart could be patience, perseverance, loyalty, or courage. Or perhaps you're learning open-mindedness, forgiveness, generosity, or self-control. Psychologists call this posttraumatic growth, and it's one of the vital tools used by happy, resilient people in facing the inevitable perils and hardships of life.

Whether he was right or wrong does not matter to this story. But in 1906 the natural style of acting came as a welcome change after the extravagances, the grand gestures, and the facial contortions of the last century. It was an inevitable change to come about with the growth of new ideas, freedom, and the modern outlook.

The product of causes ... his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental collocations of atoms, that no fire, no heroism, no intensity of thought and feeling, can preserve an individual life beyond the grave; that all the labors of the ages, all the inspiration, all the noonday brightness of human genius are destined to extinction in the vast death of the solar system, that the whole temple of man's achievement must inevitably be buried beneath the debris of a universe in ruins—all these things, if not quite beyond dispute, are so nearly certain, that no philosophy which rejects them can hope to stand ...

To maintain order and structure in an evolving system requires the continual supply and use of energy whose by-product is disorder. That’s why to stay alive we need to continually eat so as to combat the inevitable, destructive forces of entropy production. Entropy kills. Ultimately, we are all subject to the forces of “wear and tear” in its multiple forms. The battle to combat entropy by continually having to supply more energy for growth, innovation, maintenance, and repair, which becomes increasingly more challenging as the system ages, underlies any serious discussion of aging, mortality, resilience, and sustainability, whether for organisms, companies, or societies.

Sometimes it’s typical to think you found what you desire, but then the opposition can happen, causing reevaluation on your options. Conversely, when you find beauty in something that holds treasures, you may have found beauty to your heart’s desire that harvest love or pain through it. The harvest is inevitable, but your senses redirect for proper discernment and perception.

There is perhaps no law written more conspicuously in the teachings of history than that nations who are ruled by priests drawing their authority from supernatural sanctions are, just in the measure that they are so ruled, incapable of true national progress. The free, healthy current of secular life and thought is, in the very nature of things, incompatible with priestly rule. Be the creed what it may, Druidism, Islam, Judaism, Christianity, or fetichism, a priestly caste claiming authority in temporal affairs by virtue of extra-temporal sanctions is inevitably the enemy of that spirit of criticism, of that influx of new ideas, of that growth of secular thought, of human and rational authority, which are the elementary conditions of national development.

Mental health, contemporary psychiatrists tell us, consists of the ability to adapt to the inevitable stresses and misfortunes of life. It does not mean freedom from anxiety and depression, but only the ability to cope with these afflictions in a healthy way. “An outstanding feature of successful adaptation,” writes George Vaillant, “is that it leaves the way open for future growth.

The body, then, is one's animal fate that has to be struggled against in some ways. At the same time, it offers experiences and sensations, concrete pleasure that the inner symbolic world lacks. No wonder man is impaled on the horns of sexual problems, why Freud saw that sex was so prominent in human life-especially in the neurotic conflicts of his patients. Sex is an inevitable component of man's confusion over the meaning of his life, a meaning split hopelessly into two realms-symbols (freedom) and body (fate). No wonder, too, that most of us never abandon entirely the early attempts of the child to use the body and its appendages as a fortress or a machine to magically coerce the world. We try to get metaphysical answers out of the body that the body-as a material thing-cannot possibly give. We try to answer the transcendent mystery of creation by experiences in one, partial, physical product of that creation. This is why the mystique of sex is so widely practiced-say, in traditional France-and at the same time is so disillusioning. It is comfortingly infantile in its indulgence and its pleasure, yet so self-defeating of real awareness and growth, if the person is using it to try to answer metaphysical questions. It then becomes a lie about reality, a screen against full consciousness. If the adult reduces the problem of life to the area of sexuality, he repeats the fetishization of the child who focuses the problem of the mother upon her genitals. Sex then becomes a screen for terror, a fetishization of full consciousness about the real problem of life.

The problem, however, is that you inevitably find, as I did, something still missing. In fact, the spirituality of most current discipleship models often only adds an additional protective layer against people growing up emotionally. When people have authentic spiritual experiences -- such as worship, prayer, Bible studies, and fellowship -- they mistakenly believe they are doing fine, even if their relational life is fractured and their interior world is disordered. Their apparent 'progress' then provides a spiritual reason for not doing the hard work of maturing. They are deceived. I know. I lived that way for almost seventeen years. Because of the spiritual growth in certain areas of my life and in those around me, I ignored the glaring signs of emotional immaturity that were everywhere in and around me.

Sobriety is less about “getting better” in a clear, linear sense than it is about subjecting yourself to change, to the inevitable ups and downs, fears and feelings, victories and failures, that accompany growth. You do get better—or at least you can— but that happens almost by default, by the simple fact of being present in your own life, of being aware and able, finally, to act on the connections you make.

So far, so good, but what about the man who rushes headlong into the fire to save a complete stranger? The stranger is probably not genetically related to the man who helps him, so this act must surely be truly unselfish and altruistic? The answer is Yes, but only by accident. The accident is caused by the rapid growth of human populations in the last few thousand years. Previously, for millions of years, man was tribal and any inborn urge to help his fellow-men would have meant automatically that he was helping gene-sharing relatives, even if only remote ones. There was no need for this urge to be selective, because there were no strangers around to create problems. But with the urban explosion, man rapidly found himself in huge communities, surrounded by strangers, and with no time for his genetic constitution to alter to fit the startlingly new circumstances. So his altruism inevitably spread to include all his new fellow-citizens, even though many of them may have been genetically quite unrelated to him. Politicians, exploiting this ancient urge, were easily able to spread the aid-system even further, to a national level called patriotism, so that men would go and die for their country as if it were their ancient tribe or their family.

Most of us operate from a narrower frame of reference than that of which we are capable, failing to transcend the influence of our particular culture, our particular set of parents and our particular childhood experience upon our understanding. It is no wonder, then, that the world of humanity is so full of conflict. We have a situation in which human beings, who must deal with each other, have vastly different views as to the nature of reality, yet each one believes his or her own view to be the correct one since it is based on the microcosm of personal experience. And to make matters worse, most of us are not even fully aware of our own world views, much less the uniqueness of the experience from which they are derived. Bryant Wedge, a psychiatrist specializing in the field of international relations, studied negotiations between the United States and the U.S.S.R. and was able to delineate a number of basic assumptions as to the nature of human beings and society and the world held by Americans which differed dramatically from the assumptions of Russians. These assumptions dictated the negotiating behavior of both sides. Yet neither side was aware of its own assumptions or the fact that the other side was operating on a different set of assumptions. The inevitable result was that the negotiating behavior of the Russians seemed to the Americans to be either crazy or deliberately evil, and of course the Americans seemed to the Russians equally crazy or evil.24 We are indeed like the three proverbial blind men, each in touch with only his particular piece of the elephant yet each claiming to know the nature of the whole beast. So we squabble over our different microcosmic world views, and all wars are holy wars.

There is an aid for helping us to learn how to distinguish between the ego way and the higher way. It is pain. The ego way inevitably leads to pain, even if it seems to temporarily satisfy. The higher way does not. It works. And it works harmoniously. It brings the sort of success that has no bitter after-taste. It is not manipulative. It doesn’t play one person against another. It doesn’t feed anyone’s fantasies. It is honest and it protects the good.

some people continue to defend trickle-down theories which assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. This opinion, which has never been confirmed by the facts, expresses a crude and naïve trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system. Meanwhile, the excluded are still waiting.

From Cayce’s perspective, a soul mate is definitely not an individual’s other half that somehow enables that person to become complete. We are attracted to another person at a soul level not because that person is our unique complement, but because by being with that individual we are somehow provided with an impetus to become whole ourselves. Through an ongoing process of relationships, experiences, and various lifetimes, the soul finds itself involved in a curriculum of personal growth and development. It is true that the destiny of the soul is one of wholeness, just as suggested by the original story of Creation; however, Edgar Cayce believed that eventually every soul would become whole within itself. From this perspective, soul mates ultimately are those relationships that assist each individual in his or her spiritual development and the inevitable attainment of wholeness at the level of the soul.

You cannot impose a culture from the top--it must come from under. It grows out of the soil, out of the people, out of their daily life and work. It is a spontaneous expression of their joy of life, of their joy in work, and if this does not exist, the culture will not exist. Joy is a spiritual quality, an impalpable quality: that too cannot be forced. It must be an inevitable state of mind, born of the elementary processes of life, a by-product of natural human growth.

Physically speaking we all evolve through a number of stages between birth and death — Shakespeare’s ‘seven ages of man’. But it also seems obvious that we evolve through a series of personalities. How often have we met a child after several years and been amazed that he no longer seems to be the same person? But our personal evolution is not as inevitable as our physical growth: it is the result of effort. If life becomes too difficult we cease to make efforts and cease to evolve. This,

Within the factory capitalist domination is seen to be virtually complete. Although workers might legitimately struggle to keep wages from being depressed in periods of crisis, such "economistic" struggles are ultimately confined within the dynamic of capitalist growth and cannot pose any real threat to its existence. The inevitable conclusion of this kind of analysis is to place all hope for effective struggle in the "political" sphere, which usually implies support for some form of party organization.

It seems to me that the whole effort is not to avoid suffering, or the inevitable deformation which one encounters in a life, but to use them--to use one's suffering to understand the suffering of other people. And to understand that though you have lost some things because you were born when you were born, where you were born--because of who you became: you've gained some other things. It's adolescent--I think--to look back and wish it had been different. You've got to make the most, precisely, of what it [life] is.

No rule is perfect, but this one works: Our fears point us, like a self-indicting arrow, in the direction of the right thing to do. One part of us knows what we ought to do, but the other part reminds us of the inevitable consequences. Fear alerts us to danger, but also to opportunity. If it wasn’t scary, everyone would do it. If it was easy, there wouldn’t be any growth in it. That tinge of self-preservation is the pinging of the metal detector going off. We may have found something. Will we ignore it? Or will we dig?

Understand the power of the “cleansing storm.” In nature, cleansing storms are big infrequent events that clear out all the overgrowth that’s accumulated during good times. Forests need these storms to be healthy—without them, there would be more weak trees and a buildup of overgrowth that stifles other growth. The same is true for companies. Bad times that force cutbacks so only the strongest and most essential employees (or companies) survive are inevitable and can be great, even though they seem terrible at the time.

What was coming could not be stopped; the people might join or not […] It made no difference because what was coming was relentless and inevitable; it might require five or ten years of great violence and conflict. It might require a hundred years of spirit voices and simple population growth, but the result would be the same: tribal people would retake the Americas; tribal people would retake ancestral land all over the world. This was what earth’s spirits wanted: her indigenous children who loved her and did not harm her.

I have found that four givens are particularly relevant to psychotherapy: the inevitability of death for each of us and for those we love; the freedom to make our lives as we will; our ultimate aloneness; and, finally, the absence of any obvious meaning or sense to life. However grim these givens may seem, they contain the seeds of wisdom and redemption. I hope to demonstrate, in these ten tales of psychotherapy, that it is possible to confront the truths of existence and harness their power in the service of personal change and growth.

In his paper entitled 'Bacterial Growth: Constant obsession with dN/dt,' Frederick Neidhardt (1999) tells us: 'One of life's inevitable disappointments - one felt often by scientists and artists, but not only by them - comes form expecting others to share the particularities of one's own sense of awe and wonder. This truth came home to me recently when I picked up Michael Guillen's fine book Five Equations That Changed the World and discovered that my equation - the one that shaped my scientific career - was not considered one of the five.

Hence, too, might be drawn a weighty lesson from the little-regarded truth that the act of the passing generation is the germ which may and must produce good or evil fruit in a far-distant time; that together with the seed of the merely temporary crop, which mortals term expediency, they inevitably sow the acorns of a more enduring growth, which may darkly overshadow their posterity. The House of the Seven Gables, antique as it now looks, was not the first habitation erected by civilized man on precisely the same spot of ground. Pyncheon Street

When historians write the epitaph for neoliberalism, they will have to conclude that it was the form of capitalism that systematically prioritized political imperatives over economic ones. That is: given a choice between a course of action that will make capitalism seem like the only possible economic system, and one that will make capitalism actually be a more viable long-term economic system, neoliberalism has meant always choosing the former. Does destroying job security while increasing working hours really create a more productive (let alone innovative, loyal) workforce? There is every reason to believe that exactly the opposite is the case. In purely economic terms the result of neoliberal reform of labor markets is almost certainly negative—an impression that overall lower economic growth rates in just about all parts of the world in the eighties and nineties would tend to reinforce. However it has been spectacularly effective in depoliticizing labor. The same could be said of the burgeoning growth in armies, police, and private security services. They’re utterly unproductive—nothing but a resource sink. It’s quite possible, in fact, that the very weight of the apparatus created to ensure the ideological victory of capitalism will itself ultimately sink it. But it’s also easy to see how, if the ultimate imperative of those running the world is choking off the possibility of any sense of an inevitable, redemptive future that will be fundamentally different than the world today must be a crucial part of the neoliberal project. Antithesis Yet even those areas of science and technology that did receive massive funding have not seen the breakthroughs originally anticipated

While some of our deepest wounds come from feeling abandoned by others, it is surprising to see how often we abandon ourselves through the way we view life. It’s natural to perceive through a lens of blame at the moment of emotional impact, but each stage of surrender offers us time and space to regroup and open our viewpoints for our highest evolutionary benefit. It’s okay to feel wronged by people or traumatized by circumstances. This reveals anger as a faithful guardian reminding us how overwhelmed we are by the outcomes at hand. While we will inevitably use each trauma as a catalyst for our deepest growth, such anger informs us when the highest importance is being attentive to our own experiences like a faithful companion. As waves of emotion begin to settle, we may ask ourselves, “Although I feel wronged, what am I going to do about it?” Will we allow experiences of disappointment or even cruelty to inspire our most courageous decisions and willingness to evolve? When viewing others as characters who have wronged us, a moment of personal abandonment occurs. Instead of remaining present to the sheer devastation we feel, a need to align with ego can occur through the blaming of others. While it seems nearly instinctive to see life as the comings and goings of how people treat us, when focused on cultivating our most Divine qualities, pain often confirms how quickly we are shifting from ego to soul. From the soul’s perspective, pain represents the initial steps out of the identity and reference points of an old reality as we make our way into a brand new paradigm of being. The more this process is attempted to be rushed, the more insufferable it becomes. To end the agony of personal abandonment, we enter the first stage of surrender by asking the following question: Am I seeing this moment in a way that helps or hurts me? From the standpoint of ego, life is a play of me versus you or us versus them. But from the soul’s perspective, characters are like instruments that help develop and uncover the melody of our highest vibration. Even when the friction of conflict seems to divide people, as souls we are working together to play out the exact roles to clear, activate, and awaken our true radiance. The more aligned in Source energy we become, the easier each moment of transformation tends to feel. This doesn’t mean we are immune to disappointment, heartbreak, or devastation. Instead, we are keenly aware of how often life is giving us the chance to grow and expand. A willingness to be stretched and re-created into a more refined form is a testament to the fiercely liberated nature of our soul. To the ego, the soul’s willingness to grow under the threat of any circumstance seems foolish, shortsighted, and insane. This is because the ego can only interpret that reality as worry, anticipation, and regret.

Social cohesion is a necessity, and mankind has never yet succeeded in enforcing cohesion by merely rational arguments. Every community is exposed to two opposite dangers: ossification through too much discipline and reverence for tradition, on the one hand; on the other hand, dissolution, or subjection to foreign conquest, through the growth of an individualism and personal independence that makes co-operation impossible. In general, important civilizations start with a rigid and superstitious system, gradually relaxed, and leading, at a certain stage, to a period of brilliant genius, while the good of the old tradition remains and the evil inherent in its dissolution has not yet developed. But as the evil unfolds, it leads to anarchy, thence, inevitably, to a new tyranny, producing a new synthesis secured by a new system of dogma. The doctrine of liberalism is an attempt to escape from this endless oscillation. The essence of liberalism is an attempt to secure a social order not based on irrational dogma, and insuring stability without involving more restraints than are necessary for the preservation of the community. Whether this attempt can succeed only the future can determine.

The leveling process need find no place in Power's programme: it is embedded in its destiny. From the moment that it seeks to lay hands on the resources latent in the community, it finds itself impelled to put down the mighty by its natural tendency as that which causes a bear in search of honey to break the cells of the hive. How will the common people, the dependents and the laborers, welcome Power's secular work of destruction? With joy, inevitably. Its work is that of demolishing feudal castles; ambition motivates it, but the former victims rejoice in their liberation. Its work is that of breaking the shell of petty private tyrannies so as to draw out the hoarded energy within; greed motivates it but the exploited rejoice in the downfall of their exploiters. The final result of this stupendous work of aggression, does not disclose itself till late. Visible, no doubt, is the displacement of many private dominions by one general dominion, of many aristocracies by one "statocracy." But at first, the common people can but applaud: the more capable among them are, in a continuous stream, enrolled in Power's army - the administration - there to become the masters of their former social superiors.

Many civilians do not think war has touched them until they remember that their grandfather was in World War II, their nephew in Bosnia, or their neighbor’s daughter in Iraq. Or that the suicide in their neighborhood was by a despairing veteran for whom life should have been just beginning. Or that the national debt from the war economy squeezed the hope and finances out of their struggling family’s meager resources. War touches us all. We must awaken to how. Our challenge is this: how do we turn war’s inevitable wounding and suffering into wisdom and growth that truly brings warriors home and benefits us all?

Most people who bother with the matter at all would admit that the English language is in a bad way, but it is generally assumed that we cannot by conscious action do anything about it. Our civilization is decadent and our language—so the argument runs—must inevitably share in the general collapse. It follows that any struggle against the abuse of language is a sentimental archaism, like preferring candles to electric light or hansom cabs to aeroplanes. Underneath this lies the half-conscious belief that language is a natural growth and not an instrument which we shape for our own purposes. —George Orwell, 1946

The old laissez faire failed because it was based on erroneous premises regarding human behavior. As a theory it failed because it mistook for ineradicable characteristics of individuals qualities that were in fact inseparable from social groups. As a policy it failed because its atomistic propositions were inevitably unavailing against the reality of enlarging masses of insecure individuals. Far from proving a check upon the growth of the omnicompetent State, the old laissez faire actually accelerated this growth. Its indifference to every form of community and association left the State as the sole area of reform and security.

It is too soon to say when or how this era will end or what will succeed it. But what is clear is that a good many of the trends are worrisome. If, for example, a Sino-American cold war materializes, it is quite possible this era may come to be known as the inter–Cold War era, one bookended by the U.S.-Soviet Cold War and one between the United States and China. Such an outcome would result in lower rates of economic growth for both because trade and investment would inevitably be curtailed. It would also reduce the potential for cooperation on regional and global issues. If the liberal world order is sustained and strengthened with the United States resuming a leading role, this could continue to be an era largely characterized by stability, prosperity, and freedom. It is possible, though, that the United States will choose to largely abandon its leading role in the world. In this case, we could in principle see an era of Chinese primacy, but given China’s character, internal constraints, and the nature and scale of the domestic challenges it faces, this is improbable. More likely is that this will turn out to be an era of deterioration, one in which no country or group of countries exercises effective global leadership. In that case, the future would be one of accelerating global disorder.

But the whole point about the wheel is that you needn't get on it at all, if you don't want to. People get hold of ideas about life, and that makes them think they've got to join in the game, even if they don't enjoy it. It doesn't suit everyone. 'People don't see that when they say "life" they mean two different things. They can mean simply existence, with its physiological implications of growth and organic change. They can't escape that — even by death, but because that's inevitable they think the other idea of life is too — the scrambling and excitement and bumps and the effort to get to the middle, and when we do get to the middle, it's just as if we never started. It's so odd.

Still, there will be a connection with the long past--a reference to forgotten events and personages, and to manners, feelings, and opinions, almost or wholly obsolete --which, if adequately translated to the reader, would serve to illustrate how much of old material goes to make up the freshest novelty of human life. Hence, too, might be drawn a weighty lesson from the little-regarded truth, that the act of the passing generation is the germ which may and must produce good or evil fruit in a far-distant time; that, together with the seed of the merely temporary crop, which mortals term expediency, they inevitably sow the acorns of a more enduring growth, which may darkly overshadow their posterity.

For Bancroft, the nation’s fate was all but sealed the day Columbus set sail. By giving Americans a more ancient past, he hoped to make America’s founding appear inevitable and its growth inexorable, God-ordained. He also wanted to celebrate the United States, not as an offshoot of England, but instead as a pluralist and cosmopolitan nation, with ancestors all over the world. “France contributed to its independence,” he observed, “the origin of the language we speak carries us to India; our religion is from Palestine; of the hymns sung in our churches, some were first heard in Italy, some in the deserts of Arabia, some on the banks of the Euphrates; our arts come from Greece; our jurisprudence from Rome.

The distribution of wealth is one of today’s most widely discussed and controversial issues. But what do we really know about its evolution over the long term? Do the dynamics of private capital accumulation inevitably lead to the concentration of wealth in ever fewer hands, as Karl Marx believed in the nineteenth century? Or do the balancing forces of growth, competition, and technological progress lead in later stages of development to reduced inequality and greater harmony among the classes, as Simon Kuznets thought in the twentieth century? What do we really know about how wealth and income have evolved since the eighteenth century, and what lessons can we derive from that knowledge for the century now under way?

When the rate of return on capital significantly exceeds the growth rate of the economy (as it did through much of history until the nineteenth century and as is likely to be the case again in the twenty-first century), then it logically follows that inherited wealth grows faster than output and income. People with inherited wealth need save only a portion of their income from capital to see that capital grow more quickly than the economy as a whole. Under such conditions, it is almost inevitable that inherited wealth will dominate wealth amassed from a lifetime’s labor by a wide margin, and the concentration of capital will attain extremely high levels—levels potentially incompatible with the meritocratic values and principles of social justice fundamental to modern democratic societies.

Finally, I think we believe that when we see an opportunity , we have the duty to work for the growth of that international community of knowledge and understanding with our colleagues in other lands , with our colleagues in competing, antagonistic, possibly hostile lands, with our colleagues and with others with whom we have any community f interest, any community of professional, of human, of political concern. [...] We think of this as our contribution to the making of a world which is varied and cherishes variety, which is free and cherishes freedom, and which is freely changing to adapt to the inevitable needs of change in the twentieth century and all centuries to come, but a world which, with all its variety, freedom, and change, is without nation states armed for war and above all, a world without war.

That City of yours is a morbid excrescence. Wall Street is a morbid excrescence. Plainly it's a thing that has grown out upon the social body rather like -- what do you call it? -- an embolism, thrombosis, something of that sort. A sort of heart in the wrong place, isn't it? Anyhow -- there it is. Everything seems obliged to go through it now; it can hold up things, stimulate things, give the world fever or pain, and yet all the same -- is it necessary, Irwell? Is it inevitable? Couldn't we function economically quite as well without it? Has the world got to carry that kind of thing for ever? "What real strength is there in a secondary system of that sort? It's secondary, it's parasitic. It's only a sort of hypertrophied, uncontrolled counting-house which has become dominant by falsifying the entries and intercepting payment. It's a growth that eats us up and rots everything like cancer. Financiers make nothing, they are not a productive department. They control nothing. They might do so, but they don't. They don't even control Westminster and Washington. They just watch things in order to make speculative anticipations. They've got minds that lie in wait like spiders, until the fly flies wrong. Then comes the debt entanglement. Which you can break, like the cobweb it is, if only you insist on playing the wasp. I ask you again what real strength has Finance if you tackle Finance? You can tax it, regulate its operations, print money over it without limit, cancel its claims. You can make moratoriums and jubilees. The little chaps will dodge and cheat and run about, but they won't fight. It is an artificial system upheld by the law and those who make the laws. It's an aristocracy of pickpocket area-sneaks. The Money Power isn't a Power. It's respectable as long as you respect it, and not a moment longer. If it struggles you can strangle it if you have the grip...You and I worked that out long ago, Chiffan... "When we're through with our revolution, there will be no money in the world but pay. Obviously. We'll pay the young to learn, the grown-ups to function, everybody for holidays, and the old to make remarks, and we'll have a deuce of a lot to pay them with. We'll own every real thing; we, the common men. We'll have the whole of the human output in the market. Earn what you will and buy what you like, we'll say, but don't try to use money to get power over your fellow-creatures. No squeeze. The better the economic machine, the less finance it will need. Profit and interest are nasty ideas, artificial ideas, perversions, all mixed up with betting and playing games for money. We'll clean all that up..." "It's been going on a long time," said Irwell. "All the more reason for a change," said Rud.

Humans recognize the duality, autonomy, and latitude range of the mind and the body, and all humans comprehend their impending mortality. Unlike other animals, humankind knows despair brought about by understanding the inevitability of death of all living creatures. The radius of human thought touching upon the longitude of our transient existence causes infinite pain. Seeking to ameliorate existential anguish incites us to ponder spiritual matters, and this sphere of mental activity spurs us to contemplate the perimeter of unknown frontiers. Our ability to understand the compass of life and death allows us to view the circumference of the world as consisting of a past, a present, and a future in relation to our own lives. How a person views the range of their earthly life and how a person rationalizes their march towards a deathly outback creates a system of beliefs that separate people into classes, and the variations amongst class members’ belief systems supplements who we think we are.

Every thought and every deed is forever recorded in the invisible history of life and cannot help but come back to us in kind. In fact, that is how we evolve. We pay for our mistakes by suffering. We are rewarded for our progress through added happiness. It is not that God punishes or rewards us. It is the natural and inevitable working of life, the unavoidable consequences that will always return to us. We do not have to punish our so-called enemies. We do not have to punish ourselves for our own mistakes. Our own resulting suffering is enough punishment and will ensure our eventual progress. Self-healing is based on a willingness to understand our own vulnerabilities and weaknesses, and then to forgive them all. If we knew better, we would do better. There is an inbuilt innocence intrinsic to our nature as part of our human existence. It is the child within which causes us such problems and refuses to grow up. We acknowledge the truth about God’s child, the higher innate innocence of all beings.

When I discovered just how important contingency is, I performed a bit of a “garage sale” on my relationships. I identified the ones with the most possibility for growth and decided to put more of my energy into those people. On the flip side, I also chose to put less energy into the people who didn’t seem to be very supportive or capable of positive empowerment. I’m not suggesting that you do this yourself, but I do encourage you to make sure your support system is strong and nourishing. Take an added interest in people who feel safe, available, and emotionally resonant. Choose your people wisely. This doesn’t mean to avoid conflict, but focus on the people with whom you have the possibility of working things out—relationships that can weather the inevitable disagreements and disappointments and eventually become stronger and more resilient as a result. Some now say that who you eat your meals with is more important than what you eat or how you exercise. When it comes to enjoying healthy relationships and growing into your own secure attachment, it truly matters who you surround yourself with in life.

Unfortunately, however, there is another serious catch. Theory dictates that such discoveries must occur at an increasingly accelerating pace; the time between successive innovations must systematically and inextricably get shorter and shorter. For instance, the time between the “Computer Age” and the “Information and Digital Age” was perhaps twenty years, in contrast to the thousands of years between the Stone, Bronze, and Iron ages. If we therefore insist on continuous open-ended growth, not only does the pace of life inevitably quicken, but we must innovate at a faster and faster rate. We are all too familiar with its short-term manifestation in the increasingly faster pace at which new gadgets and models appear. It’s as if we are on a succession of accelerating treadmills and have to jump from one to another at an ever-increasing rate. This is clearly not sustainable, potentially leading to the collapse of the entire urbanized socioeconomic fabric. Innovation and wealth creation that fuel social systems, if left unchecked, potentially sow the seeds of their inevitable collapse. Can this be avoided or are we locked into a fascinating experiment in natural selection that is doomed to fail?

And in 1956, Sir Charles Darwin, grandson of the Charles Darwin, wrote an essay on the forthcoming Age of Leisure in the magazine New Scientist in which he argued: Take it that there are fifty hours a week of possible working time. The technologists, working for fifty hours a week, will be making inventions so the rest of the world need only work twenty-five hours a week. The more leisured members of the community will have to play games for the other twenty-five hours so they may be kept out of mischief. . . . Is the majority of mankind really able to face the choice of leisure enjoyments, or will it not be necessary to provide adults with something like the compulsory games of the schoolboy? They could not have been more wrong. The main challenge they foresaw was how to keep people occupied so that they wouldn’t become bored to death. Instead of giving us more time, “science and compound interest” driven by “technologists working for fifty hours a week” have, in fact, given us less time. The multiplicative compounding of socioeconomic interactivity engendered by urbanization has inevitably led to the contraction of time. Rather than being bored to death, our actual challenge is to avoid anxiety attacks, psychotic breakdowns, heart attacks, and strokes resulting from being accelerated to death.

[C]apitalism is not a natural and inevitable consequence of human nature, or of the age-old social tendency to 'truck, barter, and exchange' It is a late and localized product of very specific historical conditions. The expansionary drive of capitalism, reaching a point of virtual universality today, is not the consequence of its conformity to human nature or to some transhistorical law, or of some racial or cultural superiority of 'the West', but the product of its own historically specific internal laws of motion, its unique capacity as well as its unique need for constant self-expansion. Those laws of motion required vast social transformations and upheavals to set them in train. They required a transformation in the human metabolism with nature, in the provision of life's basic necessities. Second, capitalism has, from the beginning, been a deeply contradictory force. The very least that can be said is that the capitalist system's unique capacity, and need, for self-sustaining growth has never been incompatible with regular stagnation and economic downturns. On the contrary, the very same logic that drives the system forward makes it inevitably susceptible to economic instabilities, which require constant 'extra-economic' interventions, if not to control them then at least to compensate for their destructive effects.

Whatever was going on within me, said Austerlitz, the panic I felt on facing the start of any sentence that must be written, not knowing how I could begin it or indeed any other sentence, soon extended to what is in itself the simpler business of reading, until if I attempted to read a whole page I inevitably fell into a state of the greatest confusion. If language may be regarded as an old city full of streets and squares, nooks and crannies, with some quarters dating from far back in time while others have been torn down, cleaned up, and rebuilt, and with suburbs reaching further and further into the surrounding country, then I was like a man who has been abroad a long time and cannot find his way through this urban sprawl anymore, no longer knows what a bus stop is for, or what a back yard is, or a street junction, an avenue or a bridge. The entire structure of language, the syntactical arrangement of parts of speech, punctuation, conjunctions, and finally even the nouns denoting ordinary objects were all enveloped in impenetrable fog. I could not even understand what I myself had written in the past—perhaps I could understand that least of all. All I could think was that such a sentence only appears to mean something, but in truth is at best a makeshift expedient, a kind of unhealthy growth issuing from our ignorance, something which we use, in the same way as many sea plants and animals use their tentacles, to grope blindly through the darkness enveloping us.

Biological systems are a chemical inevitability in the right circumstances. There is, of course, something special about life—I won’t take that away from it—but it is a chemical process, a dynamic, kinetic stability that exists, as your scientists have said, “far from thermodynamic equilibrium.” You don’t have to understand this or believe me, but life is fairly common in both time and space. It is not special, nor is it particularly fragile. The best measure I have of the size and complexity of a biosphere is calories of energy captured per square meter per year. Higher is more impressive, and always more beautiful, but this measures nothing of the creation of a system like humanity. For that, my awakened mind categorizes systems by bytes of information transmitted. This will sound to you like it’s a relatively new phenomenon on your planet, but it’s not. Even pelagibacter transmit information, if only to daughter cells. Ants spray pheromones, bees dance, birds sing—all of these are comparatively low-bandwidth systems for communication. But your system caused an inflection point. The graph of data flow switched from linear to exponential growth. Maybe you would call this system “humanity,” but I wouldn’t. It is not just a collection of individuals; it is also a collection of ideas stored inside of individuals and objects and even ideas inside ideas. If that seems like a trivial difference to you, well, I guess I can forgive you since you do not know what the rest of the universe looks like. Collections of individuals are beautiful, but they are as common as pelagibacter. Collections of ideas are veins of gold in our universe.

It's not that we're dumb. On the contrary, many millions of people have exerted great intelligence and creativity in building the modern world. It's more that we're being swept into unknown and dangerous waters by accelerating economic growth. On just one single day of the days I have spent writing this book, as much world trade was carried out as in the whole of 1949; as much scientific research was published as in the whole of 1960; as many telephone calls were made as in all of 1983; as many e-mails were sent as in 1990.11 Our natural, human, and industrial systems, which evolve slowly, are struggling to adapt. Laws and institutions that we might expect to regulate these flows have not been able to keep up. A good example is what is inaccurately described as mindless sprawl in our physical environment. We deplore the relentless spread of low-density suburbs over millions of acres of formerly virgin land. We worry about its environmental impact, about the obesity in people that it fosters, and about the other social problems that come in its wake. But nobody seems to have designed urban sprawl, it just happens-or so it appears. On closer inspection, however, urban sprawl is not mindless at all. There is nothing inevitable about its development. Sprawl is the result of zoning laws designed by legislators, low-density buildings designed by developers, marketing strategies designed by ad agencies, tax breaks designed by economists, credit lines designed by banks, geomatics designed by retailers, data-mining software designed by hamburger chains, and automobiles designed by car designers. The interactions between all these systems and human behavior are complicated and hard to understand-but the policies themselves are not the result of chance. "Out of control" is an ideology, not a fact.

Most people who bother with the matter at all would admit that the English language is in a bad way, but it is generally assumed that we cannot by conscious action do anything about it. Our civilization is decadent and our language — so the argument runs — must inevitably share in the general collapse. It follows that any struggle against the abuse of language is a sentimental archaism, like preferring candles to electric light or hansom cabs to aeroplanes. Underneath this lies the half-conscious belief that language is a natural growth and not an instrument which we shape for our own purposes. Now, it is clear that the decline of a language must ultimately have political and economic causes: it is not due simply to the bad influence of this or that individual writer. But an effect can become a cause, reinforcing the original cause and producing the same effect in an intensified form, and so on indefinitely. A man may take to drink because he feels himself to be a failure, and then fail all the more completely because he drinks. It is rather the same thing that is happening to the English language. It becomes ugly and inaccurate because our thoughts are foolish, but the slovenliness of our language makes it easier for us to have foolish thoughts. The point is that the process is reversible. Modern English, especially written English, is full of bad habits which spread by imitation and which can be avoided if one is willing to take the necessary trouble. If one gets rid of these habits one can think more clearly, and to think clearly is a necessary first step toward political regeneration: so that the fight against bad English is not frivolous and is not the exclusive concern of professional writers. I will come back to this presently, and I hope that by that time the meaning of what I have said here will have become clearer. Meanwhile, here are five specimens of the English language as it is now habitually written.

We have therefore to inquire what there is about Machiavelli to impress the mind of Europe so prodigiously and so curiously, and why the European mind felt it necessary to deform his doctrine so absurdly. There are certainly contributing causes. The reputation of Italy as the home of fantastic, wanton and diabolical crime filled the French, and still more the English, imagination as they are now filled by the glories of Chicago or Los Angeles, and predisposed imagination toward the creation of a mythical representative for this criminality. But still more the growth of Protestantism — and France, as well as England, was then largely a Protestant country — created a disposition against a man who accepted in his own fashion the orthodox view of original sin. Calvin, whose view of humanity was far more extreme, and certainly more false, than that of Machiavelli, was never treated to such opprobrium; but when the inevitable reaction against Calvinism came out of Calvinism, and from Geneva, in the doctrine of Rousseau, that too was hostile to Machiavelli. For Machiavelli is a doctor of the mean, and the mean is always insupportable to partisans of the extreme. A fanatic can be tolerated. The failure of a fanaticism such as Savonarola's ensures its toleration by posterity, and even approving patronage. But Machiavelli was no fanatic; he merely told the truth about humanity. The world of human motives which he depicts is true — that is to say, it is humanity without the addition of superhuman Grace. It is therefore tolerable only to persons who have also a definite religious belief; to the effort of the last three centuries to supply religious belief by belief in Humanity the creed of Machiavelli is insupportable. Lord Morley voices the usual modern hostile admiration of Machiavelli when he intimates that Machiavelli saw very clearly what he did see, but that he saw only half of the truth about human nature. What Machiavelli did not see about human nature is the myth of human goodness which for liberal thought replaces the belief in Divine Grace.

Death and life are two sides of the same coin; you cannot have one without the other. Each time you surrender, each time you trust the dying, your faith is led to a deeper level and you discover a Larger Self underneath. You decide not to push yourself to the front of the line, and something much better happens in the back of the line. You let go of your narcissistic anger, and you find that you start feeling much happier. You surrender your need to control your partner, and finally the relationship blossoms or ends. Yet each time it is a choice—and each time it is a kind of dying. It seems we only know what life is when we know what death is. The mystics and great saints were those who had learned to trust and allow this pattern, and often said in effect, “What did I ever lose by dying?” Or try Paul’s famous one-liner: “For me to live is Christ and to die is gain” (Philippians 1:21). Now even scientific studies, including those of near-death experiences, reveal the same universal pattern. Things change and grow by dying to their present state, but each time it is a risk. We always wonder, “Will it work this time?” So many academic disciplines are coming together, each in their own way, to say that there’s a constant movement of loss and renewal at work in this world at every level. It seems to be the pattern of all growth and evolution. To be alive means to surrender to this inevitable flow. It’s the same pattern in every atom, in every human relationship, and in every galaxy. Indigenous peoples, Hindu gurus, Buddha, Moses, Muhammad, and Jesus all saw it clearly in human history and named it as a kind of “necessary dying.” If this pattern is true, it has been true all the time and everywhere. Such seeing did not just start two thousand years ago. All of us have to eventually learn to let go of something smaller so something bigger can happen. But that’s not a religion—it’s highly visible truth. It is the Way Reality Works. Yes, I am saying that the way things work and Christ are one and the same. This is not a religion to be either fervently joined or angrily rejected. It is a train ride already in motion. The tracks are visible everywhere. You can be a willing and happy traveler. Or not.

Success comes with an inevitable problem: market saturation. New products initially grow just by adding more customers—to grow a network, add more nodes. Eventually this stops working because nearly everyone in the target market has joined the network, and there are not enough potential customers left. From here, the focus has to shift from adding new customers to layering on more services and revenue opportunities with existing ones. eBay had this problem in its early years, and had to figure its way out. My colleague at a16z, Jeff Jordan, experienced this himself, and would often write and speak about his first month as the general manager of eBay’s US business. It was in 2000, and for the first time ever, eBay’s US business failed to grow on a month-over-month basis. This was critical for eBay because nearly all the revenue and profit for the company came from the US unit—without growth in the United States, the entire business would stagnate. Something had to be done quickly. It’s tempting to just optimize the core business. After all, increasing a big revenue base even a little bit often looks more appealing than starting at zero. Bolder bets are risky. Yet because of the dynamics of market saturation, a product’s growth tends to slow down and not speed up. There’s no way around maintaining a high growth rate besides continuing to innovate. Jeff shared what the team did to find the next phase of growth for the company: eBay.com at the time enabled the community to buy and sell solely through online auctions. But auctions intimidated many prospective users who expressed preference for the ease and simplicity of fixed price formats. Interestingly, our research suggested that our online auction users were biased towards men, who relished the competitive aspect of the auction. So the first major innovation we pursued was to implement the (revolutionary!) concept of offering items for a fixed price on ebay.com, which we termed “buy-it-now.” Buy-it-now was surprisingly controversial to many in both the eBay community and in eBay headquarters. But we swallowed hard, took the risk and launched the feature . . . and it paid off big. These days, the buy-it-now format represents over $40 billion of annual Gross Merchandise Volume for eBay, 62% of their total.65

The key to suffering, Nietzsche thought, is to know how to utilize it to one’s advantage. Everybody inevitably suffers, but, it is only the great individual who not only willingly faces and endures suffering, but invites it in with the knowledge that it presents an opportunity for growth and an increase of wisdom. “I assess the power of a will by how much resistance, pain, torture it endures and knows how to turn to its advantage.”, Nietzsche wrote in a passage contained in The Will to Power.

now the time to reckon with that question? We may begin to feel tendrils of doubt, the upwelling of inconvenient longings and needs, an uneasy sense that suppression or chronic discord will not be sustainable. We may encounter dread, fear, and a desire to escape through work, or screens, or drink. We’re dimly aware we may have to lose in order to gain, that painful upheavals may be the cost of emotional growth or inner peace. Oscillating between what is and what could be, between reality and possibility, between embracing and relinquishing, we feel disoriented and confused. When things feel bad, two options may loom up in our minds: endure (for the children, the shared history, the finances, the stability, the vow) or strive (for something more, another chance, a better relationship). Surrender or escape. Give in or start over. Depressive resignation or manic flight. These occur to us largely because it’s not at all clear where else to go. But the thought that soon follows is that we want to be honest, and we ask ourselves, what is the line between seizing vitality and manically defending against decline? What’s the difference between “settling” and acceptance? How might the effort to have more in our lives unwittingly result in less? When does accepting limits help us to make the most of what we have, and when does it signal premature resignation? Our dawning awareness of life’s limits means we know that we’ve reached the point where dismantling what we have and starting something new does not come cheaply. We know there’s really no such thing as “starting over,” only starting something different and trailing the inevitable complications in our wake. The acting out we see around us, which till now we’ve casually dismissed, begins to looks like one way that people try to combat the stasis of depression with the action of escape, attempting to transcend (at least temporarily) the “hitting a wall” feeling that this life stage can induce.

When one sets a lofty goal and strives with all their might to attain this goal, they inevitably encounter resistances. These resistances, Nietzsche maintains, are not painful annoyances, but instead are necessary for growth to occur. Pain, suffering, and being thwarted in one’s attempts to accomplish a goal are the necessary preconditions for growth and hence an increase in one’s power: “…human beings do not seek pleasure and avoid displeasure. What human beings want, whatever the smallest organism wants, is an increase of power; driven by that will they seek resistance, they need something that opposes it – displeasure, as an obstacle to their will to power, is therefore a normal fact; human beings do not avoid it, they are rather in continual need of it.” (The Will to Power, Friedrich Nietzsche)

The ideological consciousness of people does not transform itself of its own accord. It is wrong to think that a change in the social system and material conditions will inevitably be followed by a change in the ideological consciousness of people, which would mean viewing ideological consciousness as a simple reflection of reality. Although a change in the objective conditions affects the development of the ideological consciousness of people to some extent, the establishment of the socialist system and a growth in material wealth do not mean that people follow the communist idea spontaneously. As exploitation and oppression are abolished and the people's material standards improve, ideological education should be intensified.

But having just lived through the bubble and bust, Graham believed that investors put too much weight on short-term earnings trends, especially if they were strongly positive. “We cannot be sure that a trend of profits shown in the past will continue in the future,” Graham wrote. “The law of diminishing returns and of increasing competition . . . must finally flatten out any sharply upward curve of growth. There is also the flow and ebb of the business cycle, from which the particular danger arises that the earnings curve will look most impressive on the very eve of a serious setback.”18 Further, Graham warned, “There is no method of establishing a logical relationship between trend and price. This means that the value placed upon a satisfactory trend must be wholly arbitrary, and hence speculative, and hence inevitably subject to exaggeration and later collapse.

Should a person devote their efforts to achieving their maximize potential, or dedicate their talent and abilities to accomplishing worldly projects that improve other people’s standard of living? Is it possible to be happy irrespective of the lack of financial remuneration obtained through personal efforts? Can a person attain happiness by discovering, developing, and honoring their aptitude and skills, working diligently to improve their own life and other people’s lives, while also striving to integrate all divergent aspects of their personality into a unifying self, i.e. integration of the id, ego, and superego? Can a person achieve a happy and meaningful life by pursing an artistic life of creation? Does granting ourselves free rein to produce artistic embodiments depicting the elemental evil underling our base nature rivaling with our preening desire to engage only in goodness inevitably give birth to our textured spiritual awareness?

ِAny attempt to break free from those values through new or contrary experiences will inevitably be met with pain and discomfort.37 This is why there is no such thing as change without pain, no growth without discomfort. It’s why it is impossible to become someone new without first grieving the loss of who you used to be.

As active managers see allocators moving capital to passive investing, they have little choice but to try and stem the flow by trying to demonstrate outperformance immediately. Short-term thinking and decision-making inevitably lead to poor performance. In the market environment of 2019, short-term decision-making translates into buying high-growth stocks, because they have momentum. Popular growth stocks are bought regardless of valuation and the core tenets of cash flow analysis and contrarianism are cast aside. Ultimately this will cause negative performance for those active managers unable to abstain from following the herd and chasing a momentum-driven market to try and keep their investor base.

IAM I AM clear about who I am. I have no problem losing you or anyone. Do not speak to me out of obligation. Leave my life; I will be all right. Please give me your undivided attention. Respect who I AM I expect nothing more or less. Fakeness is disrespect. I will close any door when my presence is ignored; I will not hesitate for sure. I will never fight for anyone’s attention. I AM CHOOSING ME OVER ANYONE. Bursting words, painfully shy, Craving solitude, fierce and steady, Overcoming adversity... Do you want to try me? I AM READY! If you are going through tough times, It is time to embrace the genuine, authentic YOU. Unshakable Unstoppable Unbreakable Subtly powerful and vulnerable, Continuous growth is inevitable. My uniqueness is my greatness. Dare to be more challenging. When life throws you rocks, Dare to help them heal, even though they hurt you. Dare to fight back when the world attacks. Dare to cut people off because choosing you is the most important task.

Biological systems are a chemical inevitability in the right circumstances. There is, of course, something special about life—I won’t take that away from it—but it is a chemical process, a dynamic, kinetic stability that exists, as your scientists have said, “far from thermodynamic equilibrium.” You don’t have to understand this or believe me, but life is fairly common in both time and space. It is not special, nor is it particularly fragile. The best measure I have of the size and complexity of a biosphere is calories of energy captured per square meter per year. Higher is more impressive, and always more beautiful, but this measures nothing of the creation of a system like humanity. For that, my awakened mind categorizes systems by bytes of information transmitted. This will sound to you like it’s a relatively new phenomenon on your planet, but it’s not. Even pelagibacter transmit information, if only to daughter cells. Ants spray pheromones, bees dance, birds sing—all of these are comparatively low-bandwidth systems for communication. But your system caused an inflection point. The graph of data flow switched from linear to exponential growth. Maybe you would call this system “humanity,” but I wouldn’t. It is not just a collection of individuals; it is also a collection of ideas stored inside of individuals and objects and even ideas inside ideas. If that seems like a trivial difference to you, well, I guess I can forgive you since you do not know what the rest of the universe looks like. Collections of individuals are beautiful, but they are as common as pelagibacter. Collections of ideas are veins of gold in our universe. They must be cherished and protected. My parents, whoever and whatever they were, gave me knowledge of many systems—it was locked in my code before I was sent here to self-assemble—and the only thing I can tell you about systems like yours is that they are rare because they are unstable. Dynamite flows through their veins. A single solid jolt and they’re gone. If my data sets are accurate, you are rare, fragile, and precious.

Different levels of growth are inevitable. Love and attachment are also inevitable. Therefore, conflict and heartbreak are inevitable as well. We all know that the world’s creations are destined for different heights so some will reach their limit of growth before others. We express our love, attachment, and heartbreak in different ways so on your journey you may reach conflict. At this point always understand that it is just a part of the process of evolution. We ask for one, but we can’t have it without the other.

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.

An organization that does not implement learning and development initiatives, is an organization that is a sinking titanic, an inevitable shipwreck left behind.

The more desperately we cling to the circumstances of the past, the more pain we create for ourselves when inevitable changes arise.

a company growing at a rate substantially above industry growth would at some point become the industry, then the entire economy! The larger a company becomes, the more difficult it is to grow at the same high rate. This result is as inevitable as gravity.

It is inevitable that we will incur events in our lives that do not accurately reflect our choices, actions, or preferences.

No matter how well our lives appear to be proceeding, we will inevitably encounter days when the weight of the world feels more than we can handle.

I’m so afraid of starting something new outside of Chad, the norm, everything, but I can’t be stagnant, Tyson. I feel like I have no idea where I’m going in life anymore. The page is unwritten, and that scares me, but I’m going to be strong and face it head-on with a pen, not a pencil. Mistakes are bound to happen, but that’s life—you grow and you learn from it. Hurt, that’s inevitable, and so is growth. You have to let yourself grow and be happy—you can’t wallow in this state that you’re in.

We must never fear the transformations that we will inevitably undergo throughout our lives.

Once you accept that pain is inevitable and leads to growth, you’ll be better prepared to endure winter.

Failure is an inevitable part of the human experience. It's how we respond to failure that ultimately defines us. In the face of failure, it takes everything to stay resilient, to pick ourselves up and try again, even when the odds are stacked against us. It requires perseverance & a refusal to be defined by our mistakes. It demands that we embrace failure as an opportunity for growth, learning, and self-improvement, rather than as a reflection of our worth or abilities. For it is through our failures that we learn the most profound lessons about ourselves and our capacity for greatness.

Healing doesn’t mean that all narcissistic relationships magically fade from your life. Instead, healing means that you continue the process of growing yourself outside of these narrowly defined toxic spaces while preparing for the other narcissistic and manipulative people you will inevitably meet as you move forward. Growth and individuation mean facing the core of healing from narcissistic abuse, and that is radical acceptance.

You must build and maintain a true leadership team. 2. Hitting the ceiling is inevitable. 3. You can only run your business on one operating system. 4. You must be open-minded, growth-oriented, and vulnerable.

there is a moment of victory that eventually happens when you take your growth and healing seriously. you start to notice that you are no longer the same person who started the journey. every day is not a great day--there are still plenty of challenges--but there is a new freshness to life and the low points are not as low as they once were. tough emotions don't control your actions the way they used to. when you do react, it is no longer as intense or overwhelming. you are not perfectly happy all the time, but that was never the goal. instead, you feel a new sense of calm because you've more deeply embraced the inevitability of change. you don't fear the ups and downs but have learned to glide with them.

This is clearly not sustainable, potentially leading to the collapse of the entire urbanized socioeconomic fabric. Innovation and wealth creation that fuel social systems, if left unchecked, potentially sow the seeds of their inevitable collapse. Can

Some minds may think they are completely free of the kind of ideology which started with August Comte, and yet they will say, as though it were self-evident, that man advances from an infantile to an adult state of knowledge, and that the characteristic mark of the higher stage, which the "intellectual leaders" of today have reached, is simply the elimination of anthropomorphism. This presupposes the most curious temporal realism, and perhaps especially the most summary and simplicist picture of mental growth. Not only do they make a virtue of disregarding the positive and irreplaceable value of that original candour in the soul, not only do they make an idol of experience, by regarding it as the only way to spiritual dedication, but they also say in so many words that our minds are telling the time differently, since some are "more advanced", that is - whether or not this is admitted - nearer to a "terminus". And yet, by an amazing contradiction, they are forbidden to actualise that terminus even in thought. So that progress no longer consists in drawing nearer to one's end, but is described by a purely intrinsic quality of its own; although they will not consider its darker sides, such as old age and creaking joints, because they no doubt think that they are moving in a sphere where thought is depersonalised, so that these inevitable accidents of the flesh will be automatically banished.

Inevitable tragedies of life make us more conscious of human nature, that we live not for material pleasures but for the maturity of the human soul. And this lesson is worth far more than any material wealth can offer us.

The concept of false consciousness elucidates how individuals in positions of disadvantage often internalize societal inequalities as inevitable, thus resigning themselves to unfulfilling roles and relationships. This phenomenon perpetuates a cycle of complacency that hinders both personal growth and collective efforts towards social justice within organizational settings.

Circulation ceases first at the outer edges. It will take a while yet for the decay to reach the heart. That is, the apparent, obvious-to-all decay, as distinct from the inner decay that is an old story of some fifteen centuries.’ ‘And so this Hari Seldon foresaw a Galaxy of uniform barbarism,’ said Riose, good-humouredly. ‘And what then, eh?’ ‘So he established two foundations at the extreme opposing ends of the Galaxy – Foundations of the best, and the youngest, and the strongest, there to breed, grow, and develop. The worlds on which they were placed were chosen carefully; as were the times and the surroundings. All was arranged in such a way that the future as foreseen by the unalterable mathematics of psycho-history would involve their early isolation from the main body of Imperial civilization and their gradual growth into the germs of the Second Galactic Empire – cutting an inevitable barbarian interregnum from thirty thousand years to scarcely a single thousand.

Interestingly, Freeman describes a set of circumstances in which the unstructured group can, in fact, work: It is task oriented. Its function is very narrow and very specific, like putting on a conference or putting out a newspaper. It is the task that basically structures the group. The task determines what needs to be done and when it needs to be done. It provides a guide by which people can judge their actions and make plans for future activity. It is relatively small and homogeneous. Homogeneity is necessary to insure that participants have a “common language” for interaction. People from widely different backgrounds may provide richness to a consciousness-raising group where each can learn from the others’ experience, but too great a diversity among members of a task-oriented group means only that they continually misunderstand each other. Such diverse people interpret words and actions differently. They have different expectations about each other’s behavior and judge the results according to different criteria. If everyone knows everyone else well enough to understand the nuances, they can be accommodated. Usually, they only lead to confusion and endless hours spent straightening out conflicts no one ever thought would arise. There is a high degree of communication. Information must be passed on to everyone, opinions checked, work divided up, and participation assured in the relevant decisions. This is only possible if the group is small and people practically live together for the most crucial phases of the task. Needless to say, the number of interactions necessary to involve everybody increases geometrically with the number of participants. This inevitably limits group participants to about five, or excludes some from some of the decisions. Successful groups can be as large as 10 or 15, but only when they are in fact composed of several smaller subgroups which perform specific parts of the task, and whose members overlap with each other so that knowledge of what the different subgroups are doing can be passed around easily. There is a low degree of skill specialization. Not everyone has to be able to do everything, but everything must be able to be done by more than one person. Thus no one is indispensable. To a certain extent, people become interchangeable parts. Here

The highest forms of love are inevitably totally free choices and not acts of conformity.

[A]dopt a growth mindset — to view setbacks as inevitable, and understand that hitting an obstacle means it is time to draw on your resources.

David versus Goliath Asymmetry lies at the heart of network-based competition. The larger or smaller network will be at different stages of the Cold Start framework and, as such, will gravitate toward a different set of levers. The giant is often fighting gravitational pull as its network grows and saturates the market. To combat these negative forces, it must add new use cases, introduce the product to new audiences, all while making sure it’s generating a profit. The upstart, on the other hand, is trying to solve the Cold Start Problem, and often starts with a niche. A new startup has the luxury of placing less emphasis on profitability and might instead focus on top-line growth, subsidizing the market to grow its network. When they encounter each other in the market, it becomes natural that their competitive moves reflect their different goals and resources. Startups have fewer resources—capital, employees, distribution—but have important advantages in the context of building new networks: speed and a lack of sacred cows. A new startup looking to compete against Zoom might try a more specific use case, like events, and if that doesn’t work, they can quickly pivot and try something else, like corporate education classes. Startups like YouTube, Twitch, Twitter, and many other products have similar stories, and went through an incubation phase as the product was refined and an initial network was built. Trying and failing many times is part of the startup journey—it only takes the discovery of one atomic network to get into the market. With that, a startup is often able to start the next leg of the journey, often with more investment and resources to support them. Contrast that to a larger company, which has obvious advantages in resources, manpower, and existing product lines. But there are real disadvantages, too: it’s much harder to solve the Cold Start Problem with a slower pace of execution, risk aversion, and a “strategy tax” that requires new products to align to the existing business. Something seems to happen when companies grow to tens of thousands of employees—they inevitably create rigorous processes for everything, including planning cycles, performance reviews, and so on. This helps teams focus, but it also creates a harder environment for entrepreneurial risk-taking. I saw this firsthand at Uber, whose entrepreneurial culture shifted in its later years toward profitability and coordinating the efforts of tens of thousands. This made it much harder to start new initiatives—for better and worse. When David and Goliath meet in the market—and often it’s one Goliath and many investor-funded Davids at once—the resulting moves and countermoves are fascinating. Now that I have laid down some of the theoretical foundation for how competition fits into Cold Start Theory, let me describe and unpack some of the most powerful moves in the network-versus-network playbook.

I didn’t suffer from a lack of fuel. The currentshadows had been so strong all my life, strong enough to render me incapable of attending a simple dinner party, strong enough to bow my back and force tears from my eyes, strong enough to keep me awake and pacing all through the night. Strong enough to kill, but now I understood why they killed. It wasn’t because they drained the life from a person, but because they overwhelmed it. It was like gravity—we needed it to stay grounded, alive, but if it was too strong, it formed a black hole, from which even light could not escape. Yes, the force of the current was too fierce for one body to contain— Unless that body was mine. My body, battered again and again by soldiers and brothers and enemies, but still working its way upright— My body, a channel for the pure force of current, the hum-buzz of life that brought others to their knees— Life is full of pain, I had told Akos, trying to draw him back from depression. Your capacity for bearing it is greater than you believe. And I had been right. I had had every reason to become closed off, wrapped up tight, pushing everything that resembled life and growth and power as far away from myself as possible. It would have been easier that way, to refuse to let anything in. But I had let Akos in, trusting him when I had forgotten how to trust, and I had let Teka in, too, and maybe one day, Sifa— I would let anyone in who dared draw near. I was like the planet Ogra, which welcomed anyone and anything that could survive life close to it. Not because I deserved pain, and not because I was too strong to feel it, but because I was resilient enough to accept it as an inevitability.

Failure is an inevitability of the testing and experimentation process. For entrepreneurs who are starting out, a large portion of what they do is experimentation. If an entrepreneur doesn’t experiment with a new way of doing things, how can the business grow? In this way, failure is not a dead end, but an indicator that growth and learning are taking place.

During the many decades that I’ve sought to live as a follower of Jesus, I’ve had the experience of losing Jesus several times. It’s usually been something like Mary and Joseph’s experience of suddenly realizing they couldn’t find Jesus in the caravan they assumed he was in. It can be very distressing to realize you can no longer find Jesus in the movement you belong to. I first knew Christ in the Jesus movement and later in the charismatic movement, but there came a day when I could no longer find him there. I could either pretend everything was all right or seek to rediscover Jesus. The seeking may be distressing, but it is the inevitable pattern of spiritual growth. We have Jesus. We lose Jesus. We seek Jesus. We find Jesus. We rethink Jesus. We grow. I don’t think it can be otherwise.

There was a point in his life where he—for lack of a better word—fell into himself. Became could be that better word lacking. Became is a good word. He believed that everybody had a character, a self that they would inevitably become. Years go by, we trudge along, and we collect pieces of ourselves, traits and beliefs, habits and opinions, compulsions and decisions, until we are.

Pietism stresses the practice of “spiritual disciplines” as a means to spiritual growth. Confessionalism stresses the ordinary means of grace (Word, sacrament, prayer) in strengthening one’s faith in Christ.

It is a cycle of humanity. Birth and death. Creativity with development and destruction of everything. Everything has beginning. Everything has the end. Civilizations rise and fall, followed by the cycle of revolution and growth. It took years to build Rome, an empire so great that many feared, and yet it fell in its glory. Destruction is inevitable.

In life, seasons are inevitable, and sometimes things have to fall apart completely to yield real growth.

When we started Nalanda in 2007, there was a lot of buzz around a company called Eicher Motors led by a young, dynamic guy called Siddhartha Lal. Lal had inherited a hodgepodge of poor-quality businesses from his father in 2004. They manufactured motorcycles, footwear, garments, tractors, trucks, auto components, and a few other products, and none was an industry leader. In a remarkably bold strategic move, Lal decided to divest thirteen of the fifteen businesses to focus on just two products: trucks and motorcycles.30 Almost every analyst was gung ho about the future of Eicher; they were all taken in by its dynamic leader who was aggressively culling businesses, something that Indian firms rarely did. However, in 2007, this was a turnaround story with no empirical evidence of success. The company’s biggest hit, the Enfield Classic motorcycle, was launched only in 2010. We decided not to invest in the business. By the 2010s, the company’s motorcycles had taken on cult status in the Indian consumer’s mind. Sales exploded from just 52,000 units in 2009 to 822,000 units in 2019: a sixteen-fold growth. If you had listened to what we had to say about the business, you would not have invested. Your opportunity loss? Seventy times your money from 2007 until 2021. Tesla and Eicher Motors are the kinds of type II error we will inevitably commit because we reject highly indebted businesses, rapidly evolving industry landscapes, and turnarounds.

I know time is limited and pain is unwanted, however time is required, and pain is inevitable.

If our counseling is truly Christ-centered, then the topic of forgiveness will inevitably come up in the journey toward growth and change.

New classes of underconsumers and of underemployed are one of the inevitable by-products of industrial progress. Organization makes them aware of their common plight. At present articulate minorities-often claiming the leadership of majorities--seek equal treatment. If one day they were to seek equal work rather than equal pay-equal inputs rather than equal outputs-they could be the pivot of social reconstruction. Industrial society could not possibly resist a strong women's movement, for example, which would lead to the demand that all people, without distinction, do equal work. Women are integrated into all classes and races. Most of their daily activities are performed in nonindustrial ways. Industrial societies remain viable precisely because women are there to perform those daily tasks which resist industrialization. It is easier to imagine that the North American continent would cease to exploit the under-industrialization of South America than that it would cease to use its women for industry-resistant chores. In a society ruled by the standards of industrial efficiency, housework is rendered inhuman and devalued. It would be rendered even less tolerable if it were given pro-forma industrial status. The further expansion of industry would be brought to a halt if women forced upon us the recognition that society is no longer viable if a single mode of production prevails. The effective recognition that not two but several equally valuable, dignified, and important modes of production must coexist within any viable society would bring industrial expansion under control. Growth would stop if women obtained equally creative work for all, instead of demanding equal rights over the gigantic and expanding tools now appropriated by men.

It is said that all deep satisfaction, all happiness, all spiritual growth, all feeling of being alive and engaged in the world happens in this realm of dynamic flow when we connect with the fluid, changing flow of things. In some way, all of us are at least five-minute fundamentalists. In other words, where we fix it, we freeze it. Rather than being with the flow, we have a fixed view of somebody else: a fixed view of a brother or a partner, a fixed view of ourselves, a fixed view of a situation. There's so much clunkiness in the whole thing. If you think about it, fixing and freezing is so boring compared to the real morphing quality of things... Locking into a fixed way of seeing things gives us a sense of certainty and security - but it's false security, it's false certainty, and ultimately it's not satisfying. The satisfaction that we seek comes from recognizing the inevitable flux and flow and morphing and changing of things, and it comes from the ability to see the organic, true nature of whatever is arising in the present.

Blunders are the inevitable price of training leaders. At

Naturally, the type of dual economy articulated in Verwoerd’s speech is rather different from Lewis’s dual economy theory. In South Africa the dual economy was not an inevitable outcome of the process of development. It was created by the state. In South Africa there was to be no seamless movement of poor people from the backward to the modern sector as the economy developed. On the contrary, the success of the modern sector relied on the existence of the backward sector, which enabled white employers to make huge profits by paying very low wages to black unskilled workers. In South Africa there would not be a process of the unskilled workers from the traditional sector gradually becoming educated and skilled, as Lewis’s approach envisaged. In fact, the black workers were purposefully kept unskilled and were barred from high-skill occupations so that skilled white workers would not face competition and could enjoy high wages. In South Africa black Africans were indeed “trapped” in the traditional economy, in the Homelands. But this was not the problem of development that growth would make good. The Homelands were what enabled the development of the white economy. It

Inclusive economic and political institutions do not emerge by themselves. They are often the outcome of significant conflict between elites resisting economic growth and political change and those wishing to limit the economic and political power of existing elites. Inclusive institutions emerge during critical junctures, such as during the Glorious Revolution in England or the foundation of the Jamestown colony in North America, when a series of factors weaken the hold of the elites in power, make their opponents stronger, and create incentives for the formation of a pluralistic society. The outcome of political conflict is never certain, and even if in hindsight we see many historical events as inevitable, the path of history is contingent. Nevertheless, once in place, inclusive economic and political institutions tend to create a virtuous circle, a process of positive feedback, making it more likely that these institutions will persist and even expand. The

There is an extraordinary irony in government efforts to promote more rational and sustainable forms of behaviour in individuals in economies which are dominated by the imperative to make profit through capital accumulation, and which are inevitably addicted to unsustainable growth. Too much of the practice literature ignores political economic matters mediating practices. As Tim Jackson and others have shown, the idea of a green capitalism, in which growth of output is ‘de-coupled’ from greenhouse gas emissions, is an impossible dream. I shall therefore argue that practice approaches need to consider political economic matters.

Our life force is a form of flowing energy, a blast of verve renewed through our ongoing daily interactions and the inevitable collisions between the id and the ego.

We are different from our animal ancestors in that we are not content to merely survive, but have been incredibly busy making up new itches that we have to scratch, creating new desires we’ve never had before. This discontent is the trigger for our ingenuity and growth.

There is inevitably a chicken-and-the-egg character to any debate as to whether economic growth produces its appropriate mental character or is produced by it. Most sociologically-minded historians are naturally biased in favour of the view that changes in beliefs are preceded by changes in social and economic structure.

Beliefs of this sort—that I’m not attractive enough, so why bother; or that my boss is an asshole, so why bother—are designed to give us moderate comfort now by mortgaging greater happiness and success later on. They’re terrible long-term strategies, yet we cling to them because we assume we’re right, because we assume we already know what’s supposed to happen. In other words, we assume we know how the story ends. Certainty is the enemy of growth. Nothing is for certain until it has already happened—and even then, it’s still debatable. That’s why accepting the inevitable imperfections of our values is necessary for any growth to take place. Instead

The ongoing acceleration of technology is the implication and inevitable result of what I call the law of accelerating returns, which describes the acceleration of the pace of and the exponential growth of the products of an evolutionary process. These products include, in particular, information-bearing technologies such as computation, and their acceleration extends substantially beyond the predictions made by what has become known as Moore’s Law. The Singularity is the inexorable result of the law of accelerating returns, so it is important that we examine the nature of this evolutionary process.

We try so hard to separate joy and sorrow into their own boxes, but the Archbishop and the Dalai Lama tell us that they are inevitably fastened together. Neither advocate the kind of fleeting happiness, often called hedonic happiness, that requires only positive states and banishes feelings like sadness to emotional exile. The kind of happiness that they describe is often called eudemonic happiness and is characterized by self-understanding, meaning, growth, and acceptance, including life’s inevitable suffering, sadness, and grief.

The term impedance matching can be a very useful metaphor for connoting important aspects of social interactions. For example, the smooth and efficient functioning of social networks, whether in a society, a company, a group activity, and especially in relationships such as marriages and friendships, requires good communication in which information is faithfully transmitted between groups and individuals. When information is dissipated or “reflected,” such as when one side is not listening, it cannot be faithfully or efficiently processed, inevitably leading to misinterpretation, a process analogous

Some people continue to defend trickle-down theories which assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. This opinion, which has never been confirmed by the facts, expresses a crude and naïve trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system.” —Pope Francis I, 1936–

The British tended to base their refusal to intervene in famines with adequate governmental measures on a combination of three sets of considerations: free trade principles (do not interfere with market forces), Malthusian doctrine (growth in population beyond the ability of the land to sustain it would inevitably lead to deaths, thereby restoring the ‘correct’ level of population) and financial prudence (don’t spend money we haven’t budgeted for).

Learn to accept the inevitability of difference between the self-view & others' image of us. Be willing to take this as an opportunity to grow consciousness. Have clarity to know when others' view is projection of their own shadow. Summon courage to endure growth pains. Life is simple.

The rise of a criminal oligarchy and the reliance on violent and illegal methods to create an authoritarian political system inevitably affected the public consciousness. They led to a blurring of moral distinctions, a growth of irrationality, and a disregard for the value of human life. The blurring of moral distinctions was a natural consequence of a transition process that rewarded criminality. Success in Russia was so closely associated with crime that it surprised no one when gangsters became civic leaders.