Identification Work Quotes

The most common ego identifications have to do with possessions, the work you do, social status and recognition, knowledge and education, physical appearance, special abilities, relationships, person and family history, belief systems, and often nationalistic, racial, religious, and other collective identifications. None of these is you.

We each are artists of the self, creating a collage -- a new and original work of art -- out of scraps and fragments of identifications. The people with whom we identify are, positively or negatively, always important to us. Our feelings toward them are, in some way, always intense.

When one isn’t dominated by feelings of separateness from what he’s working on, then one can be said to “care” about what he’s doing. That is what caring really is, a feeling of identification with what one’s doing.

Unfortunately, identifying Ramses II as the pharaoh of the Exodus, which is the identification most frequently found in both scholarly and popular books, does not work if one also wishes to follow the chronology presented in the Bible.

The most common ego identifications have to do with possessions, the work you do, social status and recognition, knowledge and education, physical appearance, special abilities, relationships, personal and family history, belief systems, and often also political, nationalistic, racial, religious, and other collective identifications. None of these is you.

Each of us has our own unique karmic predicament, our own unique work to do. The predicament is that there is nowhere to stand, because our identification with the person who has the karma is changing too. As you develop the witness and identify more with your spiritual heart, karma just is.

What it mainly revealed was that one of the most insidious of the “hidden injuries of class” in North American society was the denial of the right to do good, to be noble, to pursue any form of value other than money – or, at least, to do it and to gain any financial security or rewards for having done. The passionate hatred of the “liberal elite” among right-wing populists came down, in practice, to the utterly justified resentment towards a class that had sequestered, for its own children, every opportunity to pursue love, truth, beauty, honor, decency, and to be afforded the means to exist while doing so. The endless identification with soldiers (“support our troops!) – that is, with individuals who have, over the years, been reduced to little more than high tech mercenaries enforcing of a global regime of financial capital – lay in the fact that these are almost the only individuals of working class origin in the US who have figured out a way to get paid for pursuing some kind of higher ideal, or at least being able to imagine that’s what they’re doing. Obviously most would prefer to pursue higher ideals in way that did not involve the risk of having their legs blown off. The sense of rage, in fact, stems above all from the knowledge that all such jobs are taken by children of the rich.

This is not a problem peculiar to Oklahoma, far from it. Wrongful convictions occur every month in every state in this country, and the reasons are all varied and all the same—bad police work, junk science, faulty eyewitness identifications, bad defense lawyers, lazy prosecutors, arrogant prosecutors.

The artist's transcendence is achieved through success at diagnosing and naming the maladies of the age. Artists tell a different sort of truth than scientists do. The truth of the scientist is a generalizing truth, while the artist or writer's is a particular truth. It is the truth about particular persons in particular situations. The poet or the novelist reveals truths about human lives by embodying these truths in concrete characters, in specific situations. Readers recognize their own reality in the work. We find ourselves saying, as we read, 'Yes! This is how it is for me.' Both those who enjoy the work of artists and the artists themselves achieve transcendence through this identification of the particular truths about selves in the world.

But sometimes, very occasionally, songs and books and films and pictures express who you are perfectly. And they don’t do this in words or images, necessarily; the connection is a lot less direct and more complicated than that. When I was first beginning to write seriously, I read Anne Tyler’s Dinner at the Homesick Restaurant, and suddenly knew what I was, and what I wanted to be, for better or worse. It’s a process something like falling in love. You don’t necessarily choose the best person, or the wisest, or the most beautiful; there’s something else going on. There was a part of me that would rather have fallen for Updike or Kerouac, or DeLillo – for someone masculine, or at least, maybe somebody a little more opaque, and certainly someone who uses more swearwords- and, though I have admired those writers, at various stages in my life, admiration is a very different thing from the kind of transference I’m talking about. I’m talking about understanding – or at least feeling like I understand- every artistic decision, every impulse, the soul of both the work and its creator. “This is me,” I wanted to say when I read Tyler’s rich, sad, lovely novel. “I’m not a character, I’m nothing like the author, I haven’t had the experiences she writes about. But even so, this is what I feel like, inside. This is what I would sound like, if I ever I were to find a voice.” And I did find a voice, eventually, and it was mine, not hers; but nevertheless, so powerful was the process of identification that I still don’t feel as though I’ve expressed myself as well, as completely, as Tyler did on my behalf.

It is the Spirit of God that actively sustains every form and force in the universe; yet He is transcendental and aloof in the blissful uncreated void beyond the worlds of vibratory phenomena,” Master explained. “Saints who realize their divinity even while in the flesh know a similar twofold existence. Conscientiously engaging in earthly work, they yet remain immersed in an inward beatitude. The Lord has created all men from the limitless joy of His being. Though they are painfully cramped by the body, God nevertheless expects that souls made in His image shall ultimately rise above all sense identifications and reunite with Him.

The most common ego identifications have to do with possessions, the work you do, social status and recognition, knowledge and education, physical appearance, special abilities, relationships, personal and family history, belief systems, and often political, nationalistic, racial, religious, and other collective identifications. None of

All over America, infuriating white people would address black men with the words “Hey, boy.” And it grated. It really grated. That’s why, in the 1940s, black Americans started taking the fight the other way and greeting each other with the words “Hey, man.” The vocative was not inserted for the purposes of sexual identification; it was a reaction against all those years of being called boy. It worked. White people were so confused by “Hey, man” that the sixties happened and everybody, of whatever race, started calling each other man, until the original significance was lost. This is an example of Progress. Now,

No cop on earth would call his badge a government identification document. Cops don’t work for the government. Not in their minds. They work for their department. For each other. For the whole worldwide brotherhood. For the city, just maybe, at the very best. But not the government. They hate the government. The government is their worst enemy, at every level. National, county, local, no one understands cops and everyone makes their lives more and more miserable with an endless stream of bullshit. A cop wouldn’t use the word.

But the biggest clue seemed to be their expressions. They were hard to explain. Good-natured, friendly, easygoing...and uninvolved. They were like spectators. You had the feeling they had just wandered in there themselves and somebody had handed them a wrench. There was no identification with the job. No saying, "I am a mechanic." At 5 P.M. or whenever their eight hours were in, you knew they would cut it off and not have another thought about their work. They were already trying not to have any thoughts about their work on the job.

the conventional sociology of literature or culture, which modestly limits itself to the identification of class motifs or values in a given text, and feels that its work is done when it shows how a given artifact “reflects” its social background, is utterly unacceptable.

What all of this suggests is that we need a more complex understanding of identities. If we identify on the basis of race, class, sexuality, or gender alone we cannot make sense of the ways these identifications combine and change over time. The used-to-be-working class now professional woman, the woman of mixed racial parentage who appears white, the divorced mother who is now a lesbian, the former lesbian who is now straight, or the former lesbian who is now a man. Identities are always in motion; they are mobile (Ferguson, 1993). This is particularly the case for those who have been placed in identity categories that do not quite seem to fit; it is also true of many more of us, in varied ways. Just ask our current President, whose own origin story, of which he has spoken and written eloquently, is exceedingly complex. We need, I believe, a conception of identities that embraces this complexity, that takes into account temporality and also specificity.

As I reach the end of the book my hope is that it will help popularise bird sound identification. During one of the long sessions of working together, Magnus asked to define what I meant by popularise. „I would like to be able to talk to someone other than you about it, Magnus”.

At the heart of God is the desire to give and to forgive. Because of this, he set into motion the entire redemptive process that culminated in the cross and was confirmed in the resurrection. The usual notion of what Jesus did on the cross was something like this: people were so bad and so mean and God was so angry with them that he could not forgive them unless somebody big enough took the rap for the whole lot of them. Nothing could be further from the truth. Love, not anger, brought Jesus to the cross. Golgotha came as a result of God’s great desire to forgive, not his reluctance. Jesus knew that by his vicarious suffering he could actually absorb all the evil of humanity and so heal it, forgive it, redeem it. This is why Jesus refused the customary painkiller when it was offered him. He wanted to be completely alert for this greatest work of redemption. In a deep and mysterious way he was preparing to take on the collective sin of the human race. Since Jesus lives in the eternal now, this work was not just for those around him, but he took in all the violence, all the fear, all the sin of all the past, all the present, and all the future. This was his highest and most holy work, the work that makes confession and the forgiveness of sins possible…Some seem to think that when Jesus shouted “My God, my God, why hast thou forsaken me?” it was a moment of weakness (Mark 15:34). Not at all. This was his moment of greatest triumph. Jesus, who had walked in constant communion with the Father, now became so totally identified with humankind that he was the actual embodiment of sin. As Paul writes, “he made him to be sin who knew no sin (2 Cor. 5:21). Jesus succeeded in taking into himself all of the dark powers of this present evil age and defeated every one of them by the light of his presence. He accomplished such a total identification with the sin of the race that he experienced the abandonment of God. Only in that way could he redeem sin. It was indeed his moment of greatest triumph. Having accomplished this greatest of all his works, Jesus then took refreshment. “It is finished,” he announced. That is, this great work of redemption was completed. He could feel the last dregs of the misery of humankind flow through him and into the care of the Father. The last twinges of evil, hostility, anger, and fear drained out of him, and he was able to turn again into the light of God’s presence. “It is finished.” The task is complete. Soon after, he was free to give up his spirit to the father. …Without the cross the Discipline of confession would be only psychologically therapeutic. But it is so much more. It involves and objective change in our relationship with God and a subjective change in us. It is a means of healing and transforming the inner spirit.

Other and more powerful forms of association have existed, but the major moral and psychological influences on the individual’s life have emanated from the family and local community and the church. Within such groups have been engendered the primary types of identification: affection, friendship, prestige, recognition. And within them also have been engendered or intensified the principal incentives of work, love, prayer, and devotion to freedom and order.

Even more essential, however, is the identification of the individuals in the masses with the "führer." The more helpless the "mass-individual" has become, owing to his upbringing, the more pronounced is his identification with the führer, and the more the childish need for protection is disguised in the form of a feeling at one with the führer. This inclination to identify is the psychological basis of national narcissism, i.e., of the self-confidence that individual man derives from the "greatness of the nation." The reactionary lower middle-class man perceives himself in the führer, in the authoritarian state. On the basis of this identification he feels himself to be a defender of the "national heritage," of the "nation," which does not prevent him, likewise on the basis of this identification, from simultaneously despising "the masses" and confronting them as an individual. The wretchedness of his material and sexual situation is so overshadowed by the exalting idea of belonging to a master race and having a brilliant führer that, as time goes on, he ceases to realize how completely he has sunk to a position of insignificant, blind allegiance. The worker who is conscious of his skills—he, in short, who has rid himself of his submissive structure, who identifies with his work and not with the führer, with the international working masses and not with the national homeland—represents the opposite of this. He feels himself to be a leader, not on the basis of his identification with the führer, but on the basis of his consciousness of performing work that is vitally necessary for society's existence.

For within the very structure of family life, in families that do or did embrace the male religions, are the almost invisibly accepted social customs and life patterns that reflect the one-time strict adherence to the biblical scriptures. Attitudes towards double-standard premarital virginity, double-standard marital fidelity, the sexual autonomy of women, illegitimacy, abortion, contraception, rape, childbirth, the importance of marriage and children to women, the responsibilities and role of women in marriage, women as sex objects, the sexual identification of passivity and aggressiveness, the roles of women and men in work or social situations, women who express their ideas, female leadership, the intellectual activities of women, the economic activities and needs of women and the automatic assumption of the male as breadwinner and protector have all become so deeply ingrained that feelings and values concerning these subjects are often regarded, by both women and men, as natural tendencies or even human instinct.

The anima in her negative aspect—that is, when she remains unconscious and hidden—exerts a possessive influence on the subject. The chief symptoms of this possession are blind moods and compulsive entanglements on one side, and on the other cold, unrelated absorption in principles and abstract ideas. The negative aspect of the anima indicates therefore a special form of psychological maladjustment. This is either compensated from the conscious side or else it compensates a consciousness already marked by a contrary (and equally incorrect) attitude. For the negative aspect of the conscious dominant is far from being a “God-given” idea; it is the most egoistic intention of all, which seeks to play an important role and, by wearing some kind of mask, to appear as something favourable (identification with the persona!). The anima corresponding to this attitude is an intriguer who continually aids and abets the ego in its role, while digging in the background the very pits into which the infatuated ego is destined to fall.

Accordingly, identification, or the formation of composite figures, serves different purposes: first, to represent a feature both persons have in common; secondly, to represent a displaced common feature; but thirdly, to find expression for a common feature that is merely wished for. Since wishing it to be the case that two people have something in common is often the same as exchanging them, this relation too is expressed in the dream by identification. In the dream of Irma's injection, I wish to exchange this patient for another, that is, I wish that the other were my patient, as Irma is; the dream takes account of the wish in showing me a figure who is called Irma, but who is examined in a posture in which I have only had occasion to see the other.

Rejection should be seen as a sign of redirection, not a label for self-identification. We must accept accountability for our actions, focusing on behavior rather than questioning intrinsic worth.

The real work was the identification of those aspects of yourself that led to what he called “the negative emotions”—anger, envy, bitterness, greed, cynicism, hatred and the like—things that poured hurt into an already overfull world.

Since the ego is a derived sense of self, it needs to identify with external things. It needs to be both defended and fed constantly. The most common ego identifications have to do with possessions, the work you do, social status and recognition, knowledge and education, physical appearance, special abilities, relationships, personal and family history, belief systems, and often also political, nationalistic, racial, religious, and other collective identifications. None of these is you. Do you find this frightening? Or is it a relief to know this? All of these things you will have to relinquish sooner or later. Perhaps you find it as yet hard to believe, and I am certainly not asking you to believe that your identity cannot be found in any of those things. You will know the truth of it for yourself. You will know it at the latest when you feel death approaching. Death is a stripping away of all that is not you. The secret of life is to “die before you die” — and find that there is no death.

The spiritual life depends on self-recollection and detachment from the rush of life; it depends on facing frankly the thought of death; it is signalized, especially, by the identification of self with others, even of the guiltless with the guilty. Spirituality is sometimes spoken of as if it were a kind of moral luxury, a work of supererogation, a token of fastidiousness and over-refinement. It is nothing of the sort. Spirituality is simply morality carried to its farthest bounds; it is not an airy bauble of the fancy, it is of "the tough fibre of the human heart.

All work is an act of creating and comes from the same source: from an inviolate capacity to see through one’s own eyes—which means: the capacity to perform a rational identification -which means: the capacity to see, to connect and to make what had not been seen, connected and made before.

Moved by the need for control, for an unchallenged top tier, the power elite in American history has thrived by placating the vulnerable and creating for them a false sense of identification----denying real class differences whenever possible. The relative few who escape their lower class roots are held up as models, as though everyone at the bottom has the same chance of succeeding through cleverness and hard work, scrimping and saving. Personal connections, favoritism, and trading on class-based knowledge still grease the wheels that power social mobility in today's business and professional worlds.

In the following year my father took us on a rare excursion to the Museum of Art in Philadelphia. My parents worked very hard, and taking four children on a bus to Philadelphia was exhausting and expensive. It was the only such outing we made as a family, marking the first time I came face-to-face with art. I felt a sense of physical identification with the long, languorous Modiglianis; was moved by the elegantly still subjects of Sargent and Thomas Eakins; dazzled by the light that emanated from the Impressionists. But it was the work in a hall devoted to Picasso, from his harlequins to Cubism, that pierced me the most. His brutal confidence took my breath away. My

In all likelihood, masks would attain fantastic popularity, my factory would grow larger and larger, and even working full time it would be unable to meet the demand. Some people would suddenly vanish. Others would be broken up into two or three people. Personal identification would be pointless, police photographs ineffective, and pictures of prospective marriage partners torn up and thrown away. Strangers would be confused with acquaintances, and the very idea of an alibi would collapse. Unable to suspect others, unable to believe in others, one would have to live in a suspended state, a state of bankrupt human relations, as if one were looking into a mirror that reflects nothing.

What happens when conspiracy theories become the coin of politics, and mainstream media and educational institutions are discredited, is that citizens no longer have a common reality that can serve as background for democratic deliberation. In such a situation, citizens have no choice but to look for markers to follow other than truth or reliability. What happens in such cases, as we see across the world, is that citizens look to politics for tribal identifications, for addressing personal grievances, and for entertainment. When news becomes sports, the strongman achieves a certain measure of popularity. Fascist politics transforms the news from a conduit of information and reasoned debate into a spectacle with the strongman as the star.

The group of artists and scientists that had so far done least was the one that had attracted the greatest interest—and the greatest alarm. This was the team working on “total identification.” The history of the cinema gave the clue to their actions. First sound, then color, then stereoscopy, then Cinerama, had made the old “moving pictures” more and more like reality itself. Where was the end of the story? Surely, the final stage would be reached when the audience forgot it was an audience, and became part of the action. To achieve this would involve stimulation of all the senses, and perhaps hypnosis as well, but many believed it to be practical. When the goal was attained, there would be an enormous enrichment of human experience. A man could become—for a while, at least—any other person, and could take part in any conceivable adventure, real or imaginary. He could even be a plant or an animal, if it proved possible to capture and record the sense impressions of other living creatures. And when the “program” was over, he would have acquired a memory as vivid as any experience in his actual life—indeed, indistinguishable from reality itself. The prospect was dazzling. Many also found it terrifying, and hoped that the enterprise would fail. But they knew in their hearts that once science had declared a thing possible, there was no escape from its eventual realization…. This, then, was New Athens and some of its dreams. It hoped to become what the old Athens might have been had it possessed machines instead of slaves, science instead of superstition. But it was much too early yet to tell if the experiment would succeed.

The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life. GALATIANS 6:8 JUNE 8 God gives us life, and this life continually re-creates itself if we stay in harmony with Him. For He not only creates, He re-creates. But if you abandon Him, if you cut Him off, if you stop the practice of devotion, if you cease the cultivation of your spiritual understanding, then disabilities creep in and you begin to deteriorate. The next question is: How can we recover our identification with God so that we become vital and well? Important in this are the thought patterns we constantly employ, the attitudes by which we live, the pictures of ourselves that we form in our consciousness. There is a great life force that should work for health in us through God, and we must release it.

As Gloria Steinem observed, “Whoever has power takes over the noun—and the norm—while the less powerful get an adjective.”1 Since no one wants to be perceived as less powerful, a lot of women reject the gender identification and insist, “I don’t see myself as a woman; I see myself as a novelist/​athlete/​professional/​fill-in-the-blank.” They are right to do so. No one wants her achievements modified. We all just want to be the noun. Yet

Identification with one particular function at once produces a tension of opposites. The more compulsive the one-sidedness, and the more untamed the libido which streams off to one side, the more daemonic it becomes. When a man is carried away by his uncontrolled, undomesticated libido, he speaks of daemonic possession or of magical influences. In this sense manas and vac are indeed mighty demons, since they work mightily upon men. All things that produced powerful effects were once regarded as gods or demons. Thus, among the Gnostics, the mind was personified as the serpent-like Nous, and speech as Logos. Vac bears the same relation to Prajapati as Logos to God. The sort of demons that introversion and extraversion may become is a daily experience for us psychotherapists. We see in our patients and can feel in ourselves with what irresistible force the libido streams inwards or outwards, with what unshakable tenacity an introverted or extraverted attitude can take root. The description of manas and vac as “mighty monsters of Brahman” is in complete accord with the psychological fact that at the instant of its appearance the libido divides into two streams, which as a rule alternate periodically but at times may appear simultaneously in the form of a conflict, as an outward stream opposing an inward stream. The daemonic quality of the two movements lies in their ungovernable nature and overwhelming power. This quality, however, makes itself felt only when the instinct of the primitive is already so stunted as to prevent a natural and purposive counter-movement to one-sidedness, and culture not sufficiently advanced for man to tame his libido to the point where he can follow its introverting or extraverting movement of his own free will and intention.

Identification with the one differentiated function means that one is in a collective state—not, of course, identical with the collective, as is the primitive, but collectively adapted so far as “the judgment of all minds is pronounced by our own” and our thought and speech exactly conform to the general expectations of those whose thinking is differentiated and adapted to the same degree. Furthermore, “the choice of all hearts is represented by our deed” so far as we think and do as all desire it to be thought and done. And in fact everyone thinks and believes that it is the best and most desirable thing when there is the maximum of identity with the one differentiated function, for that brings the most obvious social advantages, but at the same time the greatest disadvantages to those lesser developed sides of our human nature, which sometimes constitute a large part of our individuality.

Attachment Is Escape Just try to be aware of your conditioning. You can only know it indirectly, in relation to something else. You cannot be aware of your conditioning as an abstraction, for then it is merely verbal, without much significance. We are only aware of conflict. Conflict exists when there is no integration between challenge and response. This conflict is the result of our conditioning. Conditioning is attachment: attachment to work, to tradition, to property, to people, to ideas, and so on. If there were no attachment, would there be conditioning? Of course not. So why are we attached? I am attached to my country because through identification with it I become somebody. I identify myself with my work, and the work becomes important. I am my family, my property; I am attached to them. The object of attachment offers me the means of escape from my own emptiness. Attachment is escape, and it is escape that strengthens conditioning

There’s more deceit and dishonesty. In 1950, I was fourteen years old and applied for a work permit for an after-school job. One of the requirements was to obtain a Social Security card. In bold letters on my Social Security card, which I still possess, are the words “For Social Security Purposes—Not For Identification.” That’s because earlier Americans feared that their Social Security number would become an identity number. According to the Social Security Administration website, “this legend was removed as part of the design changes for the 18th version of the card, issued beginning in 1972.” That statement assumes we’re idiots. We’re asked to believe that the sole purpose of the removal was for design purposes. Apparently, the fact that our Social Security number had become a major identification tool, to be used in every aspect of our lives, had nothing to do with the SSA’s getting rid of the legend saying “For Social Security Purposes—Not For Identification.” I

Woman-identification is a source of energy, a potential springhead of female power, violently curtailed and wasted under the institution of heterosexuality. The denial of reality and visibility to women’s passion for women, women’s choice of women as allies, life companions, and community; the forcing of such relationships into dissimulation and their disintegration under intense pressure, have meant an incalculable loss to the power of all women to change the social relations of the sexes to liberate ourselves and each other. The lie of compulsory female heterosexuality today admits not just feminist scholarship, but every profession, every reference work, every curriculum, every organizing attempt, every relationship or conversation over which it hovers. It creates, specifically, a profound falseness, hypocrisy, and hysteria in the heterosexual dialogue, for every heterosexual relationship is lived in the queasy strobe-light of that lie. However we choose to identify ourselves, however we find ourselves labeled, it flickers across and distorts our lives.

Stories work on multiple evolved systems in the brain and a skilled storyteller activates these networks like the conductor of an orchestra, a little trill of moral outrage here, a fanfare of status play over there, a tintinnabulation of tribal identification, a rumble of threatening antagonism, a tantara of wit, a parp of sexual allure, a crescendo of unfair trouble, a warping and wefting hum as the dramatic question is posed and reposed in new and interesting ways – all instruments by which masses of brains can be captivated and manipulated.

The aim of the research is to determine what groups can be drawn up as a result of regular association of place-names. A further step is to consider whether such groups have a geographical significance. This was accepted by Palmer as a reasonable hypothesis; Wilson argued the case for it by considering possible ways in which information to be recorded on the tablets was received by the scribes. Underlying this work is the assumption that groupings may have a geographical basis, but it has still to be shown that this is a reasonable assumption.

A rumble is a discussion, conversation, or meeting defined by a commitment to lean into vulnerability, to stay curious and generous, to stick with the messy middle of problem identification and solving, to take a break and circle back when necessary, to be fearless in owning our parts, and, as psychologist Harriet Lerner teaches, to listen with the same passion with which we want to be heard. More than anything else, when someone says, “Let’s rumble,” it cues me to show up with an open heart and mind so we can serve the work and each other, not our egos.

But to demand that a work be “relatable” expresses a different expectation: that the work itself be somehow accommodating to, or reflective of, the experience of the reader or viewer. The reader or viewer remains passive in the face of the book or movie or play: she expects the work to be done for her. If the concept of identification suggested that an individual experiences a work as a mirror in which he might recognize himself, the notion of relatability implies that the work in question serves like a selfie: a flattering confirmation of an individual’s solipsism.

Identification then becomes a process of imaginative wish fulfillment which can be, and is, criticized from at least two points of view. The moralists criticize it on the grounds that it is mere escapism, and in encouraging people to imagine a better existence for themselves discourages them from working to achieve it in reality. At the other end of the spectrum, the ideologists argue that identification is the process whereby the values of the dominant ideology are naturalized into the desires, almost the instincts, of the individual, and are thus endlessly reproduced and perpetuated.

We have invented the distinction between justice and charity. It is easy to understand why. Our notion of justice excuses those who possess [wealth] from giving. If they give all the same, they believe they can be content in themselves. They believe they have done a good work. As for those who receive, whether they are excused from all gratitude or compelled to offer lowly thanks depends on how they understand this notion. Only the absolute identification of justice and love renders possible both compassion and gratitude on one hand, and on the other, respect for the dignity of affliction in the afflicted, for themselves and for others.

We each pine to express our uniqueness. Is it absurd to take ourselves seriously, and resolutely search out a means to discover and express the story that plaits a modicum of coherent reality out of our existence? Is it ridiculous to garner joy from walking in the woods, spending dashes of time intermingling with family and friends, and by working unerringly at our jobs? Is it right to take solace in minor moments of wonder woven together similar to strands of wool in a familiar sweater? Can I wring joy from the snug encounters of daily living by participating in an interlinked web of community of life? Can I foster goodwill by saturating my heart in time-tested faith?

As long as the egoic mind is running your life, you cannot truly be at ease; you cannot be at peace or fulfilled except for brief intervals when you obtained what you wanted, when a craving has just been fulfilled. Since the ego is a derived sense of self, it needs to identify with external things. It needs to be both defended and fed constantly. The most common ego identifications have to do with possessions, the work you do, social status and recognition, knowledge and edu-cation, physical appearance, special abilities, relationships, personal and family history, belief systems, and often also political, nationalis-tic, racial, religious, and other collective identifications. None of these is you.

The eyelashes droop a little in the dark, ageless, vulnerable faces. The drum is a heart beating with insistent thuds. And the spirits of the men go out on the ether, vibrating in waves from the hot, dark, intentional blood, seeking the creative presence that hovers for ever in the ether, seeking the identification, following on down the mysterious rhythms of the creative pulse, on and on into the germinating quick of the maize that lies under the ground, there, with the throbbing, pulsing, clapping rhythm that comes from the dark, creative blood in man, to stimulate the tremulous, pulsating protoplasm in the seed-germ, till it throws forth its rhythms of creative energy into rising blades of leaf and stem.

In terms of "quiet" bourgeois democracy two fundamental possibilities are open to the industrial worker: identification with the bourgeoisie, which holds a higher position in the social scale, or identification with his own social class, which produces its own anti-reactionary way of life. To pursue the first possibility means to envy the reactionary man, to imitate him, and, if the opportunity arises, to assimilate his habits of life. To pursue the second of these possibilities means to reject the reactionary man's ideologies and habits of life. Due to the simultaneous influence exercised by both social and class habits, these two possibilities are equally strong. The revolutionary movement also failed to appreciate the importance of the seemingly irrelevant everyday habits, indeed, very often turned them to bad account. The lower middle-class bedroom suite, which the "rabble" buys as soon as he has the means, even if he is otherwise revolutionary minded; the consequent suppression of the wife, even if he is a Communist; the "decent" suit of clothes for Sunday; "proper" dance steps and a thousand other "banalities," have an incomparably greater reactionary influence when repeated day after day than thousands of revolutionary rallies and leaflets can ever hope to counterbalance. Narrow conservative life exercises a continuous influence, penetrates every facet of everyday life; whereas factory work and revolutionary leaflets have only a brief effect.

(P170) In his passion to malign moneymaking, Keynes even resorted to calling on psychoanalysis for support. Fascinated like most of the Bloomsbury circle by the work of Sigmund Freud, Keynes valued it above all for the “intuitions” which paralleled his own, especially on the significance of the love of money . In his Treatise on Money, Keynes refers to a passage in a 1908 paper by Freud, in which he writes of the “connections which exist between the complexes of interest in money and of defaecation” and the unconscious “identification of gold with faeces.” This psychoanalytical “finding”— by the man Vladimir Nabokov correctly identified as the Viennese Fraud— permitted Keynes to assert that love of money was condemned not only by religion but by “science” as well.

In order to find and eliminate a Constraint, Goldratt proposes the “Five Focusing Steps,” a method you can use to improve the Throughput of any System: 1. Identification: examining the system to find the limiting factor. If your automotive assembly line is constantly waiting on engines in order to proceed, engines are your Constraint. 2. Exploitation: ensuring that the resources related to the Constraint aren’t wasted. If the employees responsible for making engines are also building windshields, or stop building engines during lunchtime, exploiting the Constraint would be having the engine employees spend 100 percent of their available time and energy producing engines, and having them work in shifts so breaks can be taken without slowing down production. 3. Subordination: redesigning the entire system to support the Constraint. Let’s assume you’ve done everything you can to get the most out of the engine production system, but you’re still behind. Subordination would be rearranging the factory so everything needed to build the engine is close at hand, instead of requiring certain materials to come from the other end of the factory. Other subsystems may have to move or lose resources, but that’s not a huge deal, since they’re not the Constraint. 4. Elevation: permanently increasing the capacity of the Constraint. In the case of the factory, elevation would be buying another engine-making machine and hiring more workers to operate it. Elevation is very effective, but it’s expensive—you don’t want to spend millions on more equipment if you don’t have to. That’s why Exploitation and Subordination come first: you can often alleviate a Constraint quickly, without resorting to spending more money. 5. Reevaluation: after making a change, reevaluating the system to see where the Constraint is located. Inertia is your enemy: don’t assume engines will always be the Constraint: once you make a few Changes, the limiting factor might become windshields. In that case, it doesn’t make sense to continue focusing on increasing engine production—the system won’t improve until windshields become the focus of improvement. The “Five Focusing Steps” are very similar to Iteration Velocity—the more quickly you move through this process and the more cycles you complete, the more your system’s Throughput will improve.

Especially has the State been successful in recent centuries in instilling fear of other State rulers. Since the land area of the globe has been parceled out among particular States, one of the basic doctrines of the State was to identify itself with the territory it governed. Since most men tend to love their homeland, the identification of that land and its people with the State was a means of making natural patriotism work to the State’s advantage. If “Ruritania” was being attacked by “Walldavia,” the first task of the State and its intellectuals was to convince the people of Ruritania that the attack was really upon them and not simply upon the ruling caste. In this way, a war between rulers was converted into a war between peoples, with each people coming to the defense of its rulers in the erroneous belief that the rulers were defending them.

Once you are identified with something, your perception gets so distorted. From the day you were born, to increase your identity with your family, your parents have been campaigning that you belong to them. To increase your loyalty to your community, caste, creed and religion, other people have been campaigning. To increase your loyalty to your country, some other people are campaigning. On different levels, people are constantly campaigning to ensure that you are deeply identified with something, so that you will serve those purposes. I want you to know, a campaign can be run to make you believe just about anything. If we campaign hard enough, we can make you worship anything, hate anything, love anything, and give up your life for anything. We just have to work on your identifications. How strong your identity is, and how far you are willing to go. People get so identified because of these campaigns and everything gets distorted.

Here are some specific rumble starters and questions that we use: The story I make up…(This is by far one of the most powerful rumble tools in the free world. It’s changed every facet of my life. We’ll walk through it in the part “Learning to Rise.”) I’m curious about… Tell me more. That’s not my experience (instead of “You’re wrong about her, him, them, it, this…”). I’m wondering… Help me understand… Walk me through… We’re both dug in. Tell me about your passion around this. Tell me why this doesn’t fit/work for you. I’m working from these assumptions—what about you? What problem are we trying to solve? Sometimes we’ll be an hour into a difficult rumble when someone will bravely say, “Wait. I’m confused. What problem are we trying to solve?” Ninety percent of the time we’ll realize that we’re not on the same page because we skipped the problem identification process and set a meeting intention of finding a solution to a problem that we had yet to define.

Like addiction itself, anxiety will always find a target, but exists independently of its targets. Only when we become aware of it does it wrap itself in identifiable colours. More often we repress it, bury it under ideas, identifications, deeds, beliefs and relationships. We build above it a mound of activities and attributes that we mistake for our true selves. We then expend our energies trying to convince the world that our self-made fiction is reality. As genuine as our strengths and achievements may be, they cannot but feel hollow until we acknowledge the anxiety they cover up. Incompleteness is the baseline state of the addict. The addict believes — either with full awareness or unconsciously — that he is “not enough.” As he is, he is inadequate to face life’s demands or to present an acceptable face to the world. He is unable to tolerate his own emotions without artificial supports. He must escape the painful experience of the void within through any activity that fills his mind with even temporary purpose, be it work, gambling, shopping, eating or sexual seeking.

In accordance with this law, Schiller now devotes himself to a profound examination of the nature of the opposites at work. No matter what obstacle we come up against—provided only it be a difficult one—the discord between our own purpose and the refractory object soon becomes a discord in ourselves. For, while I am striving to subordinate the object to my will, my whole being is gradually brought into relationship with it, following the strong libido investment which, as it were, draws a portion of my being across into the object. The result of this is a partial identification of certain portions of my personality with similar qualities in the object. As soon as this identification has taken place, the conflict is transferred into my own psyche. This “introjection” of the conflict with the object creates an inner discord, making me powerless against the object and also releasing affects, which are always symptomatic of inner disharmony. The affects, however, prove that I am sensing myself and am therefore in a position—if I am not blind—to apply my attention to myself and to follow up the play of opposites in my own psyche. [138]

When I get back, I decide to listen to a talk Ram Dass once gave about what happens after death. When you die, where your consciousness is at the moment of death is a reflection of your level of evolution. If you are ready for the transformation that occurs at the moment of death, when there is a dissolving of the control mechanism and an intensification of all the energies, and you are not identified with all that so that you have equanimity through it, you can witness from a place of presence. You can witness the entire process of dying, and your consciousness doesn’t flicker. Most people, however, are attached to some way of looking at the world, and when that starts to dissolve at the moment of death, they go unconscious. They go through the process unconsciously and pick up the thread later on, because it happens too fast and requires letting go too fast. So the art is to let go before you die, so that when you die, there is no letting go required. That’s the most evolved state. They say in the literature that one who sees the way in the morning can gladly die in the evening. Die before you die, so that when you die you need not die. There is a great quote from Kabir: ‘If you don’t break your ropes while you are alive’—that is, if you don’t break the identification with your body and your personality while you’re alive—‘do you think that ghosts will do it after?’ The idea that the soul will join with the ecstatic just because the body is rotten, that is all fantasy. What is found now is found then. If you find nothing now, you’ll simply end up with an apartment in the city of death. But if you make love with the Divine now, then in the next life, you will have the face of satisfied desire. So plunge into the truth. Find out who your teacher is. Believe in the great sound. In other words, do your sadhana so that you can break the identification now. Then, at the moment of transformation, you can just go. If you have fear, you will be met and guided and protected. There will be beings that are there, who are on other planes, available to give meaning to this transformation for you. So the least conscious beings go unconscious and get reprogrammed. The next more conscious beings meet other beings who guide them and help them. The most conscious beings just let go completely at the moment of death, and they don’t go through more incarnations. The meaning of the wheel of birth and death is that as you get more and more evolved, there is less likelihood that you will keep taking rebirth. From the soul’s point of view, you take rebirth only to work your way out of the illusion of your own separateness.

In this very remarkable passage much is contained that we have already discussed. When the energy of positive thinking is supplied to feeling-sensation, which would amount to a reversal of the introverted thinking type, the qualities of undifferentiated, archaic feeling-sensation become paramount: the individual relapses into an extreme relatedness, or identity with the sensed object. This state is one of inferior extraversion, an extraversion which, as it were, detaches the individual entirely from his ego and dissolves him into archaic collective ties and identifications. He is then no longer “himself,” but sheer relatedness, identical with the object and therefore without a standpoint. The introvert instinctively feels the greatest resistance to this condition, which is no guarantee that he will not unconsciously fall into it. It should on no account be confused with the extraversion of the extraverted type, inclined as the introvert is to make this mistake and to display for this extraversion the same contempt which, at bottom, he always feels for his own.63 Schiller’s second instance, on the other hand, is the purest illustration of the introverted thinking type, who by amputating his inferior feeling-sensations condemns himself to sterility, to a state in which “humanity can reach him as little from without as from within.

Brain imaging studies suggest that a couple brain areas in particular are involved in cognitive control: the anterior cingulate cortex (ACC) and the lateral prefrontal cortex (lateral PFC). We’ll be referring to these together as the “cognitive control regions” of the brain. There is still some debate about the precise role played by each of these regions, but one plausible characterization is that the ACC is a kind of smoke detector, and the lateral PFC is the fire response team. Like a smoke detector, the ACC is in constant monitoring mode, waiting to detect a whiff of danger, such as an instance of cognitive conflict. In the case of the Stroop task, we’ve got two automatic processes that are in conflict: the identification of a typeface or color versus the automatic processing of a simple word (assuming you’re literate and it’s your native language). This conflict alerts the ACC, which then sends out an alarm to the lateral PFC to come deal with the situation. The lateral PFC is responsible for many higher cognitive functions, such as the integration of conscious and unconscious knowledge, working memory (the small spotlight of consciousness that allows us to focus on explicit information), and conscious planning. Most relevantly, when it comes to the case of the Stroop task, the lateral PFC also exerts control over other areas of the brain by strengthening the activation of task-relevant networks at the expense of other networks. By weakening certain neural pathways, the lateral PFC essentially tells them to stop doing what they are doing, which is the neural equivalent of fire-retarding foam. In the Stroop task presented above,

The book’s secondary message, more implicit than explicit, is this: It is also time to render unto equality that which is appropriate to equality, and unto excellence that which is appropriate to excellence. Equality is a fine ideal, and should have an honored place. To have understood that each person is unique, that each person must be treated as an end and not a means, that each person should be free to live his life as he sees fit, so long as he accords others the same freedom, that each person should be equal before the law and is equal in God’s sight, and to incorporate these principles into the governance of nations—these are among the greatest of all human accomplishments. But equality has nothing to do with the abilities, persistence, zeal, and vision that produce excellence. Equality and excellence inhabit different domains, and allegiance to one need not compete with allegiance to the other. Excellence is not simply a matter of opinion, though judgment enters into its identification. Excellence has attributes that can be identified, evaluated, and compared across works. The judgments reached by those who are most expert in their fields, and who work from standards of excellence that they are willing to specify and subject to the inspection of logic, are highly consistent—so consistent that eminence in the various domains of accomplishment can be gradated with higher reliability than is achieved by almost any other measure in the social and behavioral sciences. When the rating of eminence is scrutinized against the reasons for that eminence, it also becomes apparent that those who rank highest are those who have achieved at the highest levels of their field.

A little later, Form is defined as manas (“manas is form, for through manas one knows it is this form”) and Name as vac (“for through vac one grasps the name”). Thus the two “mighty monsters” of Brahman turn out to be mind and speech, two psychic functions by which Brahman can “extend himself” through both worlds, clearly signifying the function of “relationship.” The forms of things are “apprehended” or “taken in” by introverting through manas; names are given to things by extraverting through vac. Both involve relationship and adaptation to objects as well as their assimilation. The two “monsters” are evidently thought of as personifications; this is indicated by their other name, yaksha (‘manifestation’) for yaksha means much the same as a daemon or superhuman being. Psychologically, personification always denotes the relative autonomy of the content personified, i.e., its splitting off from the psychic hierarchy. Such contents cannot be voluntarily reproduced; they reproduce themselves spontaneously, or else withdraw themselves from consciousness in the same way.81 A dissociation of this kind occurs, for instance, when an incompatibility exists between the ego and a particular complex. As we know, it is observed most frequently when the latter is a sexual complex, but other complexes can get split off too, for instance the power-complex, the sum of all those strivings and ideas aiming at the acquisition of personal power. There is, however, another form of dissociation, and that is the splitting off of the conscious ego, together with a selected function, from the other components of the personality. This form of dissociation can be defined as an identification of the ego with a particular function or group of functions. It is very common in people who are too deeply immersed in one of their psychic functions and have differentiated it into their sole conscious means of adaptation.

He cannot will his entry into and exit from the activity on a daily basis. There is not, as there is for most workers, a brief interval of exemption at the end of the day when he is permitted to enact a wholly different set of gestures; the timing of his eventual exit will by determined not by his own will but by the end of the war, whether that comes in days, months, or years, and there is of course a very high probability that even when the war ends he will never exit from it. Although in all forms of work the worker mixes himself with and eventually becomes inseparable from the materials of his labor (an inseparability that has only its most immediate sign the residues which coat his body, the coal beneath the skin of his arm, the spray of grain in his hair, the ink on his fingers), the boy in war is, to an extent, found in almost no other form of work, inextricably bound up with the men and materials of his labor: he will learn to perceive himself as he will be perceived by others, as indistinguishable from the men of his unit, regiment, division, and above all national group (all of whom will share the same name: he is German) as he is also inextricably bound up with the qualities and conditions – berry laden or snow laden - of the ground over which he walks or runs or crawls and with which he craves and courts identification, as in the camouflage postures he adopts, now running bent over parallel with the ground it is his work to mime, now arching forward conforming the curve of his back to the curve of a companion boulder, now standing as upright and still and narrow as the slender tree behind which he hides; he is the elms and the mud, he is the one hundred and sixth, he is a small piece of German terrain broken off and floating dangerously through the woods of France. He is a fragment of American earth wedged into an open hillside in Korea and reworked by its unbearable sun and rain. He is dark blue like the sea. He is light grey like the air through which he flies. He is sodden in the green shadows of earth. He is a light brown vessel of red Australian blood that will soon be opened and emptied across the rocks and ridges of Gallipoli from which he can never again become distinguishable.

If we consider the possibility that all women–from the infant suckling her mother’s breast, to the grown woman experiencing orgasmic sensations while suckling her own child, perhaps recalling her mother’s milk-smell in her own; to two women, like Virginia Woolf’s Chloe and Olivia, who share a laboratory; to the woman dying at ninety, touched and handled by women–exist on a lesbian continuum, we can see ourselves as moving in and out of this continuum, whether we identify ourselves as lesbian or not. It allows us to connect aspects of woman-identification as diverse as the impudent, intimate girl-friendships of eight- or nine-year-olds and the banding together of those women of the twelfth and fifteenth centuries known as Beguines who “shared houses, rented to one another, bequeathed houses to their room-mates … in cheap subdivided houses in the artisans’ area of town,” who “practiced Christian virtue on their own, dressing and living simply and not associating with men,” who earned their livings as spinners, bakers, nurses, or ran schools for young girls, and who managed–until the Church forced them to disperse–to live independent both of marriage and of conventual restrictions. It allows us to connect these women with the more celebrated “Lesbians” of the women’s school around Sappho of the seventh century B.C.; with the secret sororities and economic networks reported among African women; and with the Chinese marriage resistance sisterhoods–communities of women who refused marriage, or who if married often refused to consummate their marriages and soon left their husbands–the only women in China who were not footbound and who, Agnes Smedley tells us, welcomed the births of daughters and organized successful women’s strikes in the silk mills. It allows us to connect and compare disparate individual instances of marriage resistance: for example, the type of autonomy claimed by Emily Dickinson, a nineteenth-century white woman genius, with the strategies available to Zora Neale Hurston, a twentieth-century black woman genius. Dickinson never married, had tenuous intellectual friendships with men, lived self-convented in her genteel father’s house, and wrote a lifetime of passionate letters to her sister-in-law Sue Gilbert and a smaller group of such letters to her friend Kate Scott Anthon. Hurston married twice but soon left each husband, scrambled her way from Florida to Harlem to Columbia University to Haiti and finally back to Florida, moved in and out of white patronage and poverty, professional success and failure; her survival relationships were all with women, beginning with her mother. Both of these women in their vastly different circumstances were marriage resisters, committed to their own work and selfhood, and were later characterized as “apolitical ”. Both were drawn to men of intellectual quality; for both of them women provided the ongoing fascination and sustenance of life.

Mine is not, however, so much an argument from silence as an argument for silence: a silence that can open up other spaces of investigation. I cannot demonstrate that no one in the ancient Mediterranean ever thought of her- or himself as Phoenician, nor will I try to do so. But without positive evidence for such a collective identification, I will insist that we cannot arbitrarily adopt one as our working assumption. We don’t have to plaster over this gap in our knowledge by applying an arbitrary label according to our own taste: we can choose instead to attend to the evidence that we do have and to the stories it tells.

This interest in Elissa, as well as a more general identification with the Phoenician past, went well beyond state propaganda: the distance between Rome and Carthage is embraced in two novels by the francophone writer Fawzi Mellah, Le conclave des pleureuses (1987) and Elissa, la reine vagabonde (1988), which treat Elissa’s story from a variety of local perspectives, including the suggestion that she has been misrepresented in the European tradition and in particular in the work of Virgil, who according to one of Mellah’s characters “disfigures” the queen by calling her Dido and ascribing to her a love affair with a Greek sailor, “a vagabond unworthy of our Elissa.”47

In the change-over from the village to the city, there is some further confirmation of this reading of communal ways: for the land and all it brought forth became the property of the temple and the god; even the peasants who worked it belonged to the temple, and all the other members of the community belonged to the land, too, and were obliged to give part of their labor to the common tasks of digging and embanking and building. These posessions, with the extension of the secular powers of kingship, would become the royal estate; and identification of the common domain with the sovereign power sank so deep that even in modern states most sharply conscious of the rights of private property, the state itself is the ultimate owner and residuary legatee, with that power to commandeer and to tax which is ultimately the power to possess or destroy.

The only thing that can be slain, however, is an ego organization that has merged unconsciously with the great dragon. The great dragon cannot be killed. It must be related to in a conscious way (see Edinger 1999). No matter how old you are, you are not an adult until you have slain that unconscious identification with the grandiose presence within. That is what human initiation is all about. Initiation is death. There must be a ritual slaying of this particular monster. We love to tell everyone else to slay their monsters. Whatever my race is, I love to urge you to slay your race's monsters. Whatever my religion is, I love to tell you to slay your religion's monsters, but I don't necessarily want to slay mine. Whatever my gender is, I want the other gender to slay its monsters, even though I resist facing the monsters in mine. That is how it works.

possessions, the work you do, social status and recognition, knowledge and education, physical appearance, special abilities, relationships, personal and family history, belief systems, and often also political, nationalistic, racial, religious, and other collective identifications. None of these is you.

CONFUSION 3: HOW TO GET YOUR CUSTOMER TO BUY If your Marketing Process begins with the identification of who your Customer is, followed by your Positioning Strategy to attract that Customer to your door, this Benchmark calls for the creation of an organized Selling Process. It’s what we at E-Myth call your Lead Conversion Process. This is the system through which you consistently assure your customers that, indeed, your business was created just for them. And just like your USP, your Lead Conversion Process demands that you organize just the right words in just the right order, to support your Customers’ need for congruity. In this case, congruity means consistency—meaning that the script your salespeople use is congruent with the promise your USP made. And it’s done in exactly the same way each time. While your USP makes a promise to your Customers, your Lead Conversion System helps your prospective Customers understand exactly how you intend to keep that promise when they buy your services. CONFUSION 4: HOW TO KEEP YOUR CUSTOMER HAPPY Let’s say you’ve overcome the first three confusions—now how do you keep your Customer happy?

It was not individual aggression which got out of hand, but devotion to the narrow social group with which the individual identified himself to the hostile exclusion of all other groups. It is the process we have discussed before: the integrative tendency, manifested in primitive forms of identification, serving as a vehicle for the aggressive self-assertiveness of the social holon. To put it in a different way: to man, intra-specific differences have become more vital than intra-specific affinities; and the inhibitions which in other animals prevent intra-specific killing, work only within the group. In the rat it is the smell which decides who is friend or foe. In man, there is a terrifyingly wide range of criteria, from territorial possession through ethnic, cultural, religious, ideological differences, which decide who stinks and who does not.

I don't blame the Nepalis for wanting some of the material things they've become aware of since the 1950s when the country was opened to the West. I certainly don't blame them for wanting to improve health and sanitation. But I don't like this restless gnawing that Indu exhibits, this feeling of inferiority about his own culture's accomplishments, and his deference to me. He thinks westerners must be smarter somehow because they are from a technologically advanced culture. Nepal is not "behind" the West. It's just in a different place. And it has much that the West is crying for: stable families that guide children into a solid identification with their society as a whole, a spirituality that pervades their daily life, and a blend between work (that's still mostly honest physical labor) and play that validates the importance of enjoying life. We should be studying them to see how we can compensate for what we've lost before they've modernized so much that they have little left to teach.

In the aforementioned Intellectual Birdhouse, which focuses on artistic practice as research, Michael Schwab examines the role of the artists' artist and, in doing so, extends Foster's reflections when discussing 'love value' over exchange value. Drawing on the work of Bourdieu among others, Schwab describes what values the new archival context suggests for institutions that are looking to recoup their losses: "the 'artists' artist' is too epistemologically demanding on the market, which fails to capitalize (often during the lifetime of the artist) on the symbolic value that is produced while he or she delivers epistemological gain to his or her peers, who appear to be the only ones who are able to perceive such value in advance of the market." Schwab is arguing that the role of the artist in the production of knowledge through artistic research extends and can be differentiated from symbolic value. It is not the market that distinguishes the value of an artist to the artist, it is their epistemic value. In other words, it is what we can learn from that artist, not just their artworks. This produces a dilemma for the established institution that struggles to identifY the cultural significance and value of the 'artists' artist' until late, sometimes too late, in the lifetime of the subject. It is not necessarily just a lack of vision on the part of museum staff, archivists and curators, but the values these institutions are increasingly forced to place on spectacular exhibitions in order to survive through corporate and media driven sponsored relations. Archivists themselves acknowledge this limitation of working within institutions that have little room to speculate on cultural value except through established forms, such as the emerging contemporary markets. Many seek out and must work in new emerging archives, such as Flat Time House. However, I would also argue that it is the artist's understanding of the potential value of' 'becomingness' through cultural capital that applies to the present moment too. As has been stated by Derrida, the 'vision' to see what needs to be archived is now the work of the artist/s: to anticipate the archive itself. (excerpt from Experiments and Archives in the Expanded Field written by Neal White)

If we are to make the ordinary man aware of the spiritual uity out of which asll the separate activities of our civilization have arisen, it is necessary in the first place to look at Western civilization as a whole and to treat it wit the same objective appreciation and respect which the humanists of the past devoted to the civilization of antiquity. This does not seem much to ask; yet there have always been a number of reasons which stood in the way of its fulfillment. In the first place, there has been the influence of modern nationalism, which has led every European people to insist on what distinguished it from the rest, instead of what united it with them. It is not necessary to seek for examples in the extremism of German racial nationalists and their crazy theories, proving that everything good in the world comes from men with Germanic blood. Leaving all these extravagances out of account, we still have the basic fact that modern education in general teaches men the history of their country and the literature of their own tongue, as though these were complete wholes and not part of a greater unity. In the second place, there has been the separation between religion and culture, which arose partly from the bitterness of the internal divisions of Christendom and partly from a fear lest the transcendent divine values of Christianity should be endangered by any identification or association of them with the relative human values of culture. Both these factors have been at work, long before our civilization was actually secularized. They had their origins in the Reformation period, and it was Martin Luther in particular who stated the theological dualism of faith and works in such a drastic form as to leave no room for any positive conception of a Christian culture, such as had hitherto been taken for granted. And in the third place, the vast expansion of Western civilization in modern times has led to a loss of any standard of comparison or any recognition of its limits in time and space. Western civilization has ceased to be one civilization amongst others: it became civilization in the absolute sense. It is the disappearance or decline of this naive absolutism and the reappearance of a sense of the relative and limited character of Western civilization as a particular historic culture, which are the characteristic features of the present epoch.

Only after the concept of knowledge has been based on an ontological relation [*Seinsverhältnis*] can we work out the particular kind of being from which the principle of immanence-to-consciousness (the starting point of Idealism and Critical Realism) mistakenly proceeds as though from a primary insight. This is the being of "being-conscious" [*Bewusst-Seins*]. All being-conscious must first of all be brought under the higher concept of ideal being, or, at all events, that of irreal being. The mental item which presents itself in the experiences of consciousness may be real; being-conscious itself never is. However, the concept of consciousness is derivative in not only this sense. Consciousness also presupposes the concept of knowledge. Nothing is more misleading than to proceed in the opposite direction and define knowledge itself as simply a particular "content of consciousness," as we see if we oppose, to the particular kind of knowing and having-known which we call consciousness, another kind of knowledge which precedes it and includes no form of being-conscious. We will call this knowledge *ecstatic* [*ekstatische*] knowledge. It is found quite clearly in animals, primitive people, children, and, further, in certain pathological and other abnormal and supra-normal states (e.g., in recovering from the effects of a drug). I have said elsewhere that the animal never relates to its environment as to an object but only *lives in it* [*es lebe nur "in sie hinein*"]. Its conduct with respect to the external world depends upon whether the latter satisfies its instinctive drives or denies them satisfaction. The animal experiences the surrounding world as resistances of various types. Hence, it is absolutely necessary to contest the principle (in Descartes, Franz Brentano, *et al*.) that every mental function and act is accompanied by an immediate knowledge of it. An even more highly contestable principle is that a relation to the self is an essential condition of all processes of knowledge. It is difficult to reproduce purely ecstatic knowledge in mature, civilized men, whether in memory, reverie, perception, thought, or empathetic identification with things, animals, or men; nonetheless, there is no doubt that in every perception and presentation of things and events we think that we grasp *the things-themselves*, not mere "images" of them or representatives of some sort. Knowledge first becomes conscious knowledge [*Bewusst-sein*], that is, comes out of its original ecstatic form of simply "having" things, in which there is no knowledge of the having or of that through which and in which it is had, when the act of being thrown back on the self (probably only possible for men) comes into play. This act grows out of conspicuous resistances, clashes, and oppositions―in sum, out of pronounced suffering. It is the *actus re-flexivus* in which knowledge of the knowledge of things is added to the knowledge of things. Furthermore, in this act we come to know the kind of knowledge we have, for example, memory, ideation, and perception, and finally, beyond even these, we come to have a knowledge of the relation of the act performed to the self, to the knower. With respect to any specific relation to the self, this last knowledge, so-called conscious self-knowledge, comes only after knowledge about the act. Kant's principle that an "I think" must be *able* to accompany all a man's thoughts may be correct. That it in fact always accompanies them is nevertheless undoubtedly false. However, the kind of being (indeed, of ideal being) which contents possess when they are reflexively *had* in their givenness in conscious acts―when, therefore, they become reflexive―is the being of being-consciously-known." from_Idealism and Realism_

In his memoir White House Years, he discusses a classic bureaucratic trick that was played on President Richard Nixon, who was considering what policy to adopt on a particular issue in Europe. The State Department presented a memo to Nixon with three “options.” Kissinger noted that two options were obvious losers, leaving only one plausible choice: Here was the standard bureaucratic device of leaving the decision-maker with only one real option, which for easy identification is placed in the middle. The classic case, I joked, would be to confront the policymaker with the choices of nuclear war, present policy, or surrender.

Self-questioning and self-identification go hand in hand. It is surprising how little life changes. Most of the days that we spend working, playing, praying, loving, and eating are predictably uneventful. They produce no dramatic events, do not engender acts of high resolve, do not require examination of our morals, or necessitate the questioning of our ethical guideposts. We do not test ourselves daily. In fact, we spend most of our daylight hours attempting to avoid highflying situations that we cannot control. Fear of encountering ugly little surprises hinders a careful person from undertaking an adventure that entails the potentiality of surviving a crisis that will prompt them to grow and in doing so act to define the evolution of the self. Actions, not our words, reveal personal character.

The plantation system allowed owners to amass “large concentrations of laborers under the control of a single owner produced goods— sugar, tobacco, rice and cotton— for the free market.” The African slave trade was a major part of the world economy, and “slave labor played an indispensable part in its rapid growth.” In the case of the United States, this was paradoxical, as the country was founded and supposedly dedicated to the proposition that all men are created equal. Thus, by the 1820s, slavery became a source of conflict. Northern businesses prospered from slavery, and “New York merchants, working with their representatives in Southern ports and smaller towns purchased and shipped most of the cotton crop.” Economic gain prompted the growth in slavery, and slaves were essential for profit. As such, “[the] first mass consumer goods in international trade were produced by slaves— sugar, rice, coffee, and tobacco. The profits from slavery stimulated the rise of British ports such as Liverpool and Bristol, and the growth of banking, shipbuilding, and insurance, and helped to finance the early industrial revolution. The centrality of slavery to the British empire encouraged an ever- closer identification of freedom with whites and slavery with blacks.

GOOD-BYE TO MY Offering is the heart of this book. It’s handing any burden—whether a desire, attachment, illness, finances, or anything—back to God. After all, it was Hers to begin with! In a way, doing so says, “This is persecuting me so much, I can no longer lean on my ego’s own strength. Please show me Your will.” True offering takes what can be an unbearable cross and returns it to Love. It untangles you from the seemingly inescapable thicket of doership. One easy way to begin is simply by replacing my with the. We’re taught to think of my money, my body, my partner, my happiness, my failure. Even my awakening. In Western culture, the trance of my is king. But here’s the catch: If it all belongs to you (the ego), the burden is all yours as well. With the simple substitution of the, grasping softens, and offering begins. Take, for example, “I’m worried right now about this business . . . and I’m thrilled to be offering all to Love for the right actions to be shown at the right time.” This can be applied to anything. Sally had built an entire agonizing identity centered around her terrible rheumatoid arthritis, which is so easy to do. She was always saying, “my illness,” “my restrictions,” “my expenses about all this” with increasing anger and desperation. I suggested that since she had nothing to lose, she could offer the entire mess to the Divine and release the my. She began to say, “I give this illness fully to You. Please, please make me open and show me the right actions. And if there’s not currently a solution, please at least let me accept this for now and make clear what I need to learn.” She immediately felt more spacious simply from dropping that my. And over time, the process of offering, acceptance, and disentanglement brought healing she’d never imagined. She felt guided to return to an acupuncturist she’d seen many years before who used treatments, herbs, and diet. However, this time it all worked, perhaps because she’d finally released the grip of her ego’s identification with the problem.

The clear argument of Capital and Marx's other major works is that particularity or the celebration of particular identity actually strengthens capitalism and its control over one's existence. Freedom, if it is seen and pursued as a purely particular struggle, nourishes capitalism. The more we imagine ourselves as identical to our particular identity, the more we see ourselves as isolated subjects, which is what capitalism requires. Capitalist subjects see themselves as isolated monads, and identification with one's particularity produces this sense of isolation. It is only when freedom becomes a struggle for universal freedom that is challenges the capitalist behemoth.

Some present-day theologians, like Hamilton and Altizer, taking their cue from Nietzsche and the present irrelevancy of the Church to modern man, have announced the death of God. It seems, however, that their chief mistake lies in their apparent identification of God's reality with the signed-up Christians. If we were to identify the work of God with the white church, then, like Altizer, we must “will the death of God with a passion of faith.” Or as Camus would say, “If God did exist, we should have to abolish him.

When something goes wrong, individuals and teams are rushing into ineffective or unsustainable solutions rather than staying with problem identification and solving. When we fix the wrong thing for the wrong reason, the same problems continue to surface. It’s costly and demoralizing.

A rumble is a discussion, conversation, or meeting defined by a commitment to lean into vulnerability, to stay curious and generous, to stick with the messy middle of problem identification and solving, to take a break and circle back when necessary, to be fearless in owning our parts, and, as psychologist Harriet Lerner teaches, to listen with the same passion with which we want to be heard. More than anything else, when someone says, “Let’s rumble,” it cues me to show up with an open heart and mind so we can serve the work and each other, not our egos. Our research led to a very clear, very hopeful finding: Courage is a collection of four skill sets that can be taught, observed, and measured. The four skill sets are: Rumbling with Vulnerability Living into Our Values Braving Trust Learning to Rise

bypasses the accumulation of traditional cultural capital (that is, a relatively rarefied knowledge of great authors and their works) in favor of a more immediate identification with the charisma of authorship.

With the absence of subsidized childcare, paid federal parental leave, and rampant pregnancy discrimination, young women who have had a healthy amount of class advantages are left to ask themselves if they want to effectively lose them—because that’s what parenthood in the United States will ultimately entail: If they want to partake in a different kind of labor that will offer them fewer legal protections, limited pay, increased hours, increased personal financial burdens, and with zero support from the institutions to which they have dedicated expanding days and increased workloads. In this increasing neoliberal cultural terrain, where everyone is encouraged to optimize themselves for the best employment, the strongest partnerships, the most successful path, what strategically middle-class, somewhat self-aware woman wants to do more work for less money? If it wasn’t parenthood we were talking about but a white-collar job, Sheryl Sandberg would tell these young women to lean out. The pragmatics of having a baby are fundamentally incompatible with the dominant cultural messages surrounding economic security, class ascension, and performance aimed at women of these particular socioeconomic backgrounds. This is the tension that underlies many of these waffling motherhood essays and, I think, what young, professional, child-curious people are looking to reconcile when they click on these “Should I, a Middle-Class Woman Who Went to NYU, Have a Baby and Fuck Up This Good Thing?” headlines. But what often awaits them is a contemplation of “choice” and very seldom an expanded structural critique. They are placated into the numbing mantra that having children is “a personal choice,” encouraging increased individual reflection on what is actually a raging systemic failure that relies on women’s free labor. But structuring the conversation of having children around personal autonomy and lone circumstances also successfully eclipses the identification of parenthood as labor in the first place.

Perhaps the most remarkable geological observation ever made by a Muslim scientist, however, is al-Birūni's identification of the Ganges Plain in India as a sedimentary deposit. After studying extensively all aspects of India including its natural forms al-Birūni wrote in his unique work Taḥqīq mā li'l-hind (India): 'One of these plains is India, limited in the south by the above-mentioned Indian Ocean, and on three sides by lofty mountains, the waters of which flow down to it. But if you see the soil of India with your own eyes and meditate on its nature, if you consider the rounded stones found in the earth however deeply you dig, stones that are huge near the mountains and where the rivers have violent current, stones that are of smaller size at a greater distance from the mountains and where the streams flow more slowly, stones that appear pulverized in the shape of sand where the streams begin to stagnate near their mouths and near the sea — if you consider all this, you can scarcely help thinking that India was once a sea, which by degrees had been filled up the alluvium of the streams.

And if the white people don’t stand with the Negroes as they go out now, then there will be a danger that after the Negroes get something they’ll say, ‘Okay, we got this by ourselves.’ And the only way you can break that down is to have white people working alongside of you—so then it changes the whole complexion of what you’re doing, so it isn’t any longer Negro fighting white, it’s a question of rational people against irrational people.”89 The civil rights movement needed to foster this new reality, to seek, as Moses said, a “broader identification, identification with individuals that are going through the same kind of struggle, so that the struggle doesn’t remain just a question of racial struggle.” Moses also invoked the vision of the beloved community, the ideal of a universal brotherhood and sisterhood of humankind, which Martin Luther King, Jr. had eloquently proclaimed in his recent sermons.90 Moses’s position was principled and philosophical and ultimately more persuasive.

Pure Awareness Meditation This practice from Ram Dass helps us move our identification from the mind and the senses to identify with pure awareness. We can do it as beginners or as advanced

As it turns out, it is often individuals who defy conventional normality who are the healthy ones. The psychologist Abraham Maslow made the investigation of self-actualization—the attainment of authentic satisfaction not based on external valuations—his life’s work. “A study of people healthy enough to be self-actualized,” he wrote in a widely read paper, “revealed that they were not ‘well-adjusted’ (in the naïve sense of approval of and identification with the culture).” These healthy people, suggested Maslow, had a complex relationship with their “much less healthy culture.” Neither conformists nor automatically reflexive rebels, such men and women expressed their unconventionality in ways that kept them true to their inner values, without hostility but not without fight, when that was called for. “An inner feeling of detachment from the culture was not necessarily conscious but was displayed by almost all . . . They very frequently seemed to be able to stand off from it as if they did not quite belong to it.”[14]

Our identification with Christ is a permanent thing; our communion with Christ is as constant as the state of grace in our souls. You and I are the Church; that is our

Here are some specific rumble starters and questions that we use: The story I make up…( This is by far one of the most powerful rumble tools in the free world. It’s changed every facet of my life. We’ll walk through it in the part “Learning to Rise.”) I’m curious about… Tell me more. That’s not my experience (instead of “You’re wrong about her, him, them, it, this…”). I’m wondering… Help me understand… Walk me through… We’re both dug in. Tell me about your passion around this. Tell me why this doesn’t fit/ work for you. I’m working from these assumptions—what about you? What problem are we trying to solve? Sometimes we’ll be an hour into a difficult rumble when someone will bravely say, “Wait. I’m confused. What problem are we trying to solve?” Ninety percent of the time we’ll realize that we’re not on the same page because we skipped the problem identification process and set a meeting intention of finding a solution to a problem that we had yet to define.

Within one day of training, Alli was showing exceptional skill at identification. She quickly learned to recognize 300 individual samples in an exercise that asked the dogs to distinguish individual bears by their scat, ignoring the 20 or so samples that weren't correct and signaling to the one that was. Though identifications can be verified with genetics, DNA testing was much more expensive at the time Smith began work with Alli than rescuing a dog and taking a day to teach it what to do. The training is simple: Give the dog a sample of scat to smell. Then, continue to move it farther away until it is hidden or mixed in with other samples. When the dog Identifies it correctly, throw a ball as a reward, Repeat.

Whether it’s a symphony or a coal mine, all work is an act of creating and comes from the same source: from an inviolate capacity to see through one’s own eyes—which means: the capacity to perform a rational identification—which means: the capacity to see, to connect and to make what had not been seen, connected and made before. That shining vision which they talk about as belonging to the authors of symphonies and novels—what do they think is the driving faculty of men who discovered how to use oil, how to run a mine, how to build an electric motor? That sacred fire which is said to burn within musicians and poets—what do they suppose moves an industrialist to defy the whole world for the sake of his new metal, as the inventors of the airplane, the builders of the railroads, the discoverers of new germs or new continents have done through all the ages? . . . An intransigent devotion to the pursuit of truth, Miss Taggart? Have you heard the moralists and the art lovers of the centuries talk about the artist’s intransigent devotion to the pursuit of truth? Name me a greater example of such devotion than the act of a man who says that the earth does turn, or the act of a man who says that an alloy of steel and copper has certain properties which enable it to do certain things, and it is and does—and let the world rack him or ruin him, he will not bear false witness to the evidence of his mind! This,

We use the term “surrogate activity” to designate an activity that is directed toward an artificial goal that people set up for themselves merely in order to have some goal to work toward, or let us say, merely for the sake of the ‘fulfillment’ that they get from pursuing the goal. Here is a rule of thumb for the identification of surrogate activities. Given a person who devotes much time and energy to the pursuit of goal X, ask yourself this: If he had to devote most of his time and energy to satisfying his biological needs, and if that effort required him to use his physical and mental faculties in a varied and interesting way, would he feel seriously deprived because he did not attain goal X?

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American College of Obstetricians and Gynecologists recommend that your menstrual cycle should be considered as your fifth vital sign after body temperature, heart rate, blood pressure, and breathing rate, because it can improve early identification of health issues.

We cannot identify with Christ apart from our identification with his church, nor can we truly receive the benefits of this sacrament apart from personal faith in Christ. The communion occurs through the ministration of the church, but it derives its efficacy only through the powerful working of the Holy Spirit.

The remedy is to begin again: to renew one’s love. This means more forgetfulness of self; stronger dedication to work; faithfully keeping to a schedule; small, extraordinary gestures done solely for love; and the practice of examination of conscience with the aim of reconstituting the resources of the ascetical struggle. Lukewarmness is a sickness that can be overcome. The key to doing that is love of God and strong identification with Christ.

On October 1941 a separate labour code for Jews allowed employers, for instance, to work fourteen-year-old Jewish boys for unlimited hours. Jews were deprived of protective clothing, welders of goggles and gloves. From September 1941 all Jews aged six or over had to wear a Star of David, black with a yellow background, as large as the palm of the hand, with the word Jude in the middle. This was an identification system which made it much easier to detect Jews breaking the countless regulations, turned the entire German nation into a police force and participants in the persecution, and demoralized the Jews themselves.