Increase The Effort Quotes

For I found myself embarrassed with so many doubts and errors that it seemed to me that the effort to instruct myself had no effect other than the increasing discovery of my own ignorance

Always remember, child" her first teacher had impressed on her, "that to think bad thoughts is really the easiest thing in the world. If you leave your mind to itself it will spiral you down into ever-increasing unhappiness. To think good thoughts, however, requires effort. This is one of the things that need disipline –training- is about. So train your mind to dwell on sweet perfumes, the touch of this silk, tender raindrops against the shoji, the curve of the flower arrangement, the tranquillity of dawn. Then, at length, you won't have to make such a great effort and you will be of value to yourself,…

It was all about the G.I.s overseas. As the war became more of a reality and blue stars on windows were turning to gold stars indicating a soldier’s death, the tensions at home were increasing. Giving what little they could for the war effort was often an act of desperation. Some people made pacts with God to bring their men home hoping beyond hope that it made a difference.

Mood evidently affects the operation of System 1: when we are uncomfortable and unhappy, we lose touch with our intuition. These findings add to the growing evidence that good mood, intuition, creativity, gullibility, and increased reliance on System 1 form a cluster. At the other pole, sadness, vigilance, suspicion, an analytic approach, and increased effort also go together. A happy mood loosens the control of System 2 over performance: when in a good mood, people become more intuitive and more creative but also less vigilant and more prone to logical errors.

And the great owners, who must lose their land in an upheaval, the great owners with access to history, with eyes to read history and to know the great fact: when property accumulates in too few hands it is taken away. And that companion fact: when a majority of the people are hungry and cold they will take by force what they need. And the little screaming fact that sounds through all history: repression works only to strengthen and knit the repressed. The great owners ignored the three cries of history. The land fell into fewer hands, the number of the dispossessed increased, and every effort of the great owners was directed at repression. The money was spent for arms, for gas to protect the great holdings, and spies were sent to catch the murmuring of revolt so that it might be stamped out. The changing economy was ignored, plans for the change ignored; and only means to destroy revolt were considered, while the causes of revolt went on.

The more civilized a nation, the more conformed its population, until that civilization's last age arrives, when multiplicity wages war with conformity. The former grows ever wilder, ever more dysfunctional in its extremities; whilst the latter seeks to increase its measure of control, until such efforts acquire diabolical tyranny.' - Traveller

To think bad thoughts is really the easiest thing in the world. If you leave your mind to itself it will spiral down into ever increasing unhappiness. To think good thoughts, however, requires effort. This is one of the things that discipline and training is all about.

Through continual exposure to people and by attempting to think inside of them we can gain an increasing sense of their perspective, but this requires effort on our part.

The first law of the multitude is conformity. Civilization is the mechanism of controlling and maintaining that multitude. The more civilized a nation, the more conformed its population, until that civilization’s last age arrives, when multiplicity wages war with conformity. The former grows ever wilder, ever more dysfunctional in its extremities; whilst the latter seeks to increase its measure of control, until such efforts acquire diabolical tyranny.

Chimp in state of nature never jerks off, but in captivity he does, wat does this mean? In state of nature he’s too busy, to put plainly. He is concerned with mastering space: solving problem of life in and under trees, mastering what tools he can, mastering social relations in the jockeying for power and status. Deprived of this drive to development and self-increase he devolves to pointless masturbation, in captivity, where he senses he is in owned space and therefore the futility of all his efforts and all his actions. The onanism of modern society is connected with its supposed “hyper-sexualization” and its infertility. It’s not really hyper-sexualization, but the devolution of the spirit to the lassitude of a diffuse and weak sexuality.

Always remember, child... that to think bad thoughts is really the easiest thing in the world. If you leave your mind to itself it will spiral you down into ever increasing unhappiness. To think good thoughts, however, requires effort. This is one onf the things that discipline - training - is about.

Practice that’s spaced out, interleaved with other learning, and varied produces better mastery, longer retention, and more versatility. But these benefits come at a price: when practice is spaced, interleaved, and varied, it requires more effort. You feel the increased effort, but not the benefits the effort produces. Learning feels slower from this kind of practice, and you don’t get the rapid improvements and affirmations you’re accustomed to seeing from massed practice.

Proactive people focus their efforts in the Circle of Influence. They work on the things they can do something about. The nature of their energy is positive, enlarging and magnifying, causing their Circle of Influence to increase. Reactive people, on the other hand, focus their efforts in the Circle of Concern. They focus on the weakness of other people, the problems in the environment, and circumstances over which they have no control. Their focus results in blaming and accusing attitudes, reactive language, and increased feelings of victimization. The negative energy generated by that focus, combined with neglect in areas they could do something about, causes their Circle of Influence to shrink.

Sometimes I run fast when I feel like it, but if I increase the pace I shorten the amount of time I run, the point being to let the exhilaration I feel at the end of each run carry over to the next day. This is the same sort of tack I find necessary when writing a novel. I stop every day right at the point where I feel I can write more. Do that, and the next day's work goes surprisingly smoothly. I think Ernest Hemingway did something like that. To keep on going, you have to keep up the rhythm. This is the important thing for long-term projects. Once you set the pace, the rest will follow. The problem is getting the flywheel to spin at a set speed-and to get to that point takes as much concentration and effort as you can manage.

Youth was the time for happiness, its only season; young people, leading a lazy, carefree life, partially occupied by scarcely absorbing studies, were able to devote themselves unlimitedly to the liberated exultation of their bodies. They could play, dance, love, and multiply their pleasures. They could leave a party, in the early hours of the morning, in the company of sexual partners they had chosen, and contemplate the dreary line of employees going to work. They were the salt of the earth, and everything was given to them, everything was permitted for them, everything was possible. Later on, having started a family, having entered the adult world, they would be introduced to worry, work, responsibility, and the difficulties of existence; they would have to pay taxes, submit themselves to administrative formalities while ceaselessly bearing witness--powerless and shame-filled--to the irreversible degradation of their own bodies, which would be slow at first, then increasingly rapid; above all, they would have to look after children, mortal enemies, in their own homes, they would have to pamper them, feed them, worry about their illnesses, provide the means for their education and their pleasure, and unlike in the world of animals, this would last not just for a season, they would remain slaves of their offspring always, the time of joy was well and truly over for them, they would have to continue to suffer until the end, in pain and with increasing health problems, until they were no longer good for anything and were definitively thrown into the rubbish heap, cumbersome and useless. In return, their children would not be at all grateful, on the contrary their efforts, however strenuous, would never be considered enough, they would, until the bitter end, be considered guilty because of the simple fact of being parents. From this sad life, marked by shame, all joy would be pitilessly banished. When they wanted to draw near to young people's bodies, they would be chased away, rejected, ridiculed, insulted, and, more and more often nowadays, imprisoned. The physical bodies of young people, the only desirable possession the world has ever produced, were reserved for the exclusive use of the young, and the fate of the old was to work and to suffer. This was the true meaning of solidarity between generations; it was a pure and simple holocaust of each generation in favor of the one that replaced it, a cruel, prolonged holocaust that brought with it no consolation, no comfort, nor any material or emotional compensation.

These are the three stages of enlightenment, the three glimpses of satori. 1. The first stage enlightenment: A Glimpse of the Whole The first stage of enlightenment is short glimpse from faraway of the whole. It is a short glimpse of being. The first stage of enlightenment is when, for the first time, for a single moment the mind is not functioning. The ordinary ego is still present at the first stage of enlightenment, but you experience for a short while that there is something beyond the ego. There is a gap, a silence and emptiness, where there is not thought between you and existence. You and existence meet and merge for a moment. And for the first time the seed, the thirst and longing, for enlightenment, the meeting between you and existence, will grow in your heart. 2. The second stage of enlightenment: Silence, Relaxation, Togetherness, Inner Being The second stage of enlightenment is a new order, a harmony, from within, which comes from the inner being. It is the quality of freedom. The inner chaos has disappeared and a new silence, relaxation and togetherness has arisen. Your own wisdom from within has arisen. A subtle ego is still present in the second stage of enlightenment. The Hindus has three names for the ego: 1. Ahamkar, which is the ordinary ego. 2. Asmita, which is the quality of Am-ness, of no ego. It is a very silent ego, not aggreessive, but it is still a subtle ego. 3. Atma, the third word is Atma, when the Am-ness is also lost. This is what Buddha callas no-self, pure being. In the second stage of enlightenment you become capable of being in the inner being, in the gap, in the meditative quality within, in the silence and emptiness. For hours, for days, you can remain in the gap, in utter aloneness, in God. Still you need effort to remain in the gap, and if you drop the effort, the gap will disappear. Love, meditation and prayer becomes the way to increase the effort in the search for God. Then the second stage becomes a more conscious effort. Now you know the way, you now the direction. 3. The third stage of enlightenment: Ocean, Wholeness, No-self, Pure being At the third stage of enlightenment, at the third step of Satori, our individual river flowing silently, suddenly reaches to the Ocean and becomes one with the Ocean. At the third Satori, the ego is lost, and there is Atma, pure being. You are, but without any boundaries. The river has become the Ocean, the Whole. It has become a vast emptiness, just like the pure sky. The third stage of enlightenment happens when you have become capable of finding the inner being, the meditative quality within, the gap, the inner silence and emptiness, so that it becomes a natural quality. You can find the gap whenever you want. This is what tantra callas Mahamudra, the great orgasm, what Buddha calls Nirvana, what Lao Tzu calls Tao and what Jesus calls the kingdom of God. You have found the door to God. You have come home.

So we find that the three possible solutions of the great problem of increasing human energy are answered by the three words: food, peace, work. Many a year I have thought and pondered, lost myself in speculations and theories, considering man as a mass moved by a force, viewing his inexplicable movement in the light of a mechanical one, and applying the simple principles of mechanics to the analysis of the same until I arrived at these solutions, only to realize that they were taught to me in my early childhood. These three words sound the key-notes of the Christian religion. Their scientific meaning and purpose now clear to me: food to increase the mass, peace to diminish the retarding force, and work to increase the force accelerating human movement. These are the only three solutions which are possible of that great problem, and all of them have one object, one end, namely, to increase human energy. When we recognize this, we cannot help wondering how profoundly wise and scientific and how immensely practical the Christian religion is, and in what a marked contrast it stands in this respect to other religions. It is unmistakably the result of practical experiment and scientific observation which have extended through the ages, while other religions seem to be the outcome of merely abstract reasoning. Work, untiring effort, useful and accumulative, with periods of rest and recuperation aiming at higher efficiency, is its chief and ever-recurring command. Thus we are inspired both by Christianity and Science to do our utmost toward increasing the performance of mankind. This most important of human problems I shall now specifically consider.

I fear that we live in a world in which war and racism are ubiquitous, in which the powers of government mobilization and legitimization are powerful and increasing, in which a sense of personal responsibility is increasingly attenuated by specialization and bureaucratization, and in which the peer group exerts tremendous pressures on behavior and sets moral norms. In such a world, I fear, modern governments that wish to commit mass murder will seldom fail in their efforts for being unable to induce “ordinary men” to become their “willing executioners.

Always remember, child,’ her first teacher had impressed on her, ‘that to think bad thoughts is really the easiest thing in the world. If you leave your mind to itself it will spiral you down into ever-increasing unhappiness. To think good thoughts, however, requires effort.

The reply comes as a current of awareness in the Heart, fitful at first and only achieved by intense effort, but gradually increasing in power and constancy, becoming more spontaneous, acting as a check on thoughts and actions, undermining the ego, until finally the ego disappears and the certitude of pure Consciousness remains.

When your conscientiousness impels you to take on more than you can handle, you begin to lose interest, even in tasks that normally engage you. You risk your physical health. 'Emotional labor,' which is the effort we make to control and change our own emotions, is associated with stress, burnout, and even physical symptoms like and increase in cardiovascular disease.

Lecter sits in his armchair with a big pad of butcher paper doing calculations. The pages are filled with the symbols both of astrophysics and particle physics. There are repeated efforts with the symbols of string theory. The few mathematicians who could follow him might say his equations begin brilliantly and then decline, doomed by wishful thinking. Dr. Lecter wants time to reverse — no longer should increasing entropy mark the direction of time. He wants increasing order to point the way”.

Difficult but possible is the key. That’s because more difficult goals cause you to, often unconsciously, increase your effort, focus, and commitment to the goal; persist longer; and make better use of the most effective strategies.

The Grand Slam Offer only becomes valuable once the prospect perceives the increase in likelihood of achievement, perceives the decrease in time delay, and perceives the decrease in effort and sacrifice.

[Lev Beniov:] "The imminence of death did not frighten me as much as it should have. I had been too afraid for too long; I was too exhausted, too hungry, too feel anything with proper intensity. But if my fear had diminished, it was not because my courage had increased. My body was so weak, so spent, that my legs trembled from the effort of standing upright. I could summon no great concern for anything, including the fate of Lev Beniov.

The capitalist mind perceives the world purely in terms of material resources to be used for its benefit, to increase productivity and profit without thought of long term consequence. If there is still a vague and oppressive sense of guilt, of wrongness and imbalance, this gnawing guilt spurs capitalism on to greater acts of consumption, more ... Read moreviolent attempts to subjugate nature, more totalizing efforts to create distractions. To the "rational materialist" mind, death is the end of everything; this thought feeds its rage against nature, which has placed it in this position of despair.

As we age and plasticity declines, it becomes increasingly difficult for us to change in response to the world, even if we want to. We find familiar types of stimulation pleasurable; we seek out like-minded individuals to associate with, and research shows we tend to ignore or forget, or attempt to discredit, information that does not match our beliefs, or perception of the world, because it is very distressing and difficult to think and perceive in unfamiliar ways. Increasingly the aging individual acts to preserve the structures within, and when there is a mismatch between his internal neurocognitive structures and the world, he seek to change the world. In small ways he begins to micromanage his environment, to control it, and make it familiar. But this process, writ large, often leads whole cultural groups to try to impose their view of the world on other cultures, and they often become violent, especially in the modern world, where globalization has brought different cultures closer together, exacerbating the problem. Wexler's point, then, is that much of the cross-cultural conflict we see is a product of the relative decrease in plasticity. One could add that totalitarian regimes seem to have an intuitive awareness that it becomes hard for people to change after a certain age, which is why so much effort is made to indoctrinate the young from an early age.

What, however, makes culture and ideology attractive? They become attractive when they are seen as rooted in material success and influence. Soft power is power only when it rests on a foundation of hard power. Increases in hard economic and military power produce enhanced self-confidence, arrogance, and belief in the superiority of one’s own culture or soft power compared to those of other peoples and greatly increase its attractiveness to other peoples. Decreases in economic and military power lead to self-doubt, crises of identity, and efforts to find in other cultures the keys to economic, military, and political success.

that to think bad thoughts is really the easiest thing in the world. If you leave your mind to itself it will spiral you down into ever-increasing unhappiness. To think good thoughts, however, requires effort.

Studies show that even a brief connection with a role model can vastly increase unconscious motivation. For example, being told that you share a birthday with a mathematician can improve the amount of effort you’re willing to put into difficult math tasks by 62 percent.

When mental [illness] increases until it reaches the danger point, do not exhaust yourself by efforts to trace back to original causes. Better accept them as inevitable and save your strength to fight against the effects.

When Carl Jung wanted to revolutionize the field of psychiatry, he built a retreat in the woods. Jung’s Bollingen Tower became a place where he could maintain his ability to think deeply and then apply the skill to produce work of such stunning originality that it changed the world. In the pages ahead, I’ll try to convince you to join me in the effort to build our own personal Bollingen Towers; to cultivate an ability to produce real value in an increasingly distracted world; and to recognize a truth embraced by the most productive and important personalities of generations past: A deep life is a good life.

Always remember, child,’ her first teacher had impressed on her, ‘that to think bad thoughts is really the easiest thing in the world. If you leave your mind to itself it will spiral you down into ever-increasing unhappiness. To think good thoughts, however, requires effort. This is one of the things that discipline—training—is about.

If expectations rise with results there is no logic in striving for more because you’ll feel the same after putting in extra effort. It gets dangerous when the taste of having more—more money, more power, more prestige— increases ambition faster than satisfaction. In that case one step forward pushes the goalpost two steps ahead. You feel as if you’re falling behind, and the only way to catch up is to take greater and greater amounts of risk.

True laziness is the commitment to decrease work and increase efficiency; reduce burden and boost creativity; expand your knowledge and avoid complications; minimize effort and still get it done.

Each time we find a way to minimize our effort and increase our gain we are making a business deal, even if it is with ourselves. These negotiations are so ingrained in our routine that they are barely noticeable. But the truth is our existence revolves around profit.

Every single one of our acts is ruled by the laws of economy. When we first wake up in the morning we trade rest for profit. When we go to bed at night we give up potentially profitable hours to renew our strength. And throughout our day we engage in countless transactions. Each time we find a way to minimize our effort and increase our gain we are making a business deal, even if it is with ourselves. These negotiations are so ingrained in our routine that they are barely noticeable.

But even in my life I saw the leaching of spirit. A surfeit of honey cloys the tongue; a surfeit of wine addles the brain; so a surfeit of ease guts a man of strength. Light, warmth, food, water, were free to all men, and gained by a minimum of effort. So the people of Ampridatvir, released from toil, gave increasing attention to faddishness, perversity, and the occult.

Why have so many schools reduced the time and emphasis they place on art, music, and physical education? The answer is beyond simple: those areas aren’t measured on the all-important tests. You know where those areas are measured… in life! Art, music, and a healthy lifestyle help us develop a richer, deeper, and more balanced perspective. Never before have we needed more of an emphasis on the development of creativity, but schools have gone the exact opposite direction in an effort to make the best test-taking automatons possible. Our economy no longer rewards people for blindly following rules and becoming a cog in the machine. We need risk-takers, outside-the-box thinkers, and entrepreneurs; our school systems do the next generation a great disservice by discouraging these very skills and attitudes. Instead of helping and encouraging them to find and develop their unique strengths, they're told to shut up, put the cell phones away, memorize these facts and fill in the bubbles.

One of the biggest mistakes made by people who wish to help an abused woman is to measure success by whether or not she leaves her abusive partner. If the woman feels unable or unready to end her relationship, or if she does separate for a period but then goes back to him, people who have attempted to help tend to feel that their effort failed and often channel this frustration into blaming the abused woman. A better measure of success for the person helping is how well you have respected the woman’s right to run her own life—which the abusive man does not do—and how well you have helped her to think of strategies to increase her safety. If you stay focused on these goals you will feel less frustrated as a helper and will be a more valuable resource for the woman.

Mainly, though, the Democratic Party has become the party of reaction. In reaction to a war that is ill conceived, we appear suspicious of all military action. In reaction to those who proclaim the market can cure all ills, we resist efforts to use market principles to tackle pressing problems. In reaction to religious overreach, we equate tolerance with secularism, and forfeit the moral language that would help infuse our policies with a larger meaning. We lose elections and hope for the courts to foil Republican plans. We lost the courts and wait for a White House scandal. And increasingly we feel the need to match the Republican right in stridency and hardball tactics. The accepted wisdom that drives many advocacy groups and Democratic activists these days goes like this: The Republican Party has been able to consistently win elections not by expanding its base but by vilifying Democrats, driving wedges into the electorate, energizing its right wing, and disciplining those who stray from the party line. If the Democrats ever want to get back into power, then they will have to take up the same approach. ...Ultimately, though, I believe any attempt by Democrats to pursue a more sharply partisan and ideological strategy misapprehends the moment we're in. I am convinced that whenever we exaggerate or demonize, oversimplify or overstate our case, we lose. Whenever we dumb down the political debate, we lose. For it's precisely the pursuit of ideological purity, the rigid orthodoxy and the sheer predictability of our current political debate, that keeps us from finding new ways to meet the challenges we face as a country. It's what keeps us locked in "either/or" thinking: the notion that we can have only big government or no government; the assumption that we must either tolerate forty-six million without health insurance or embrace "socialized medicine". It is such doctrinaire thinking and stark partisanship that have turned Americans off of politics.

But other hordes would come, and other false prophets. Our feeble efforts to ameliorate man’s lot would be but vaguely continued by our successors; the seeds of error and of ruin contained even in what is good would, on the contrary, increase to monstrous proportions in the course of centuries. A world wearied of us would seek other masters; what had seemed to us wise would be pointless for them, what we had found beautiful they would abominate. Like the initiate to Mithraism the human race has need, perhaps, of a periodical bloodbath and descent into the grave. I could see the return of barbaric codes, of implacable gods, of unquestioned despotism of savage chieftains, a world broken up into enemy states and eternally prey to insecurity. Other sentinels menaced by arrows would patrol the walls of future cities; the stupid, cruel, and obscene game would go on, and the human species in growing older would doubtless add new refinements of horror. Our epoch, the faults and limitations of which I knew better than anyone else would perhaps be considered one day, by contrast, as one of the golden ages of man.

Tolerance, which is one form of love of neighbor, must manifest itself not only in our personal relations, but also in the arena of society as well. In the world of opinion and politics, tolerance is that virtue by which liberated minds conquer the evils of bigotry and hatred. Tolerance implies more than forbearance or the passive enduring of ideas different from our own. Properly conceived, tolerance is the positive and cordial effort to understand another’s beliefs, practices, and habits without necessarily sharing or accepting them. Tolerance quickens our appreciation and increases our respect for our neighbor’s point of view. It goes even further; it assumes a militant aspect when the rights of an opponent are assailed. Voltaire’s dictum, “I do not agree with a word that you say, but I will defend to the death your right to say it,” is for all ages and places the perfect utterance of the tolerant ideal.

Let us never weary of repeating, that to think first of the disinherited and sorrowful classes; to relieve, ventilate, enlighten, and love them; to enlarge their horizon to a magnificent extent; to lavish upon them education in every shape; to set them an example of labor, and never of indolence; to lessen the weight of the individual burden by increasing the notion of the universal aim; to limit poverty without limiting wealth; to create vast fields of public and popular activity; to have, like Briareus, a hundred hands to stretch out on all sides to the crushed and the weak; to employ the collective power in the grand task of opening workshops for every arm, schools for every aptitude, and laboratories for every intellect; to increase wages, diminish toil, and balance the debit and credit--that is to say, proportion enjoyment to effort, and supply to demand; in a word, to evolve from the social machine, on behalf of those who suffer and those who are ignorant, more light and more comfort, is (and sympathetic souls must not forget it) the first of brotherly obligations, and (let egotistic hearts learn the fact) the first of political necessities.

...to think bad thoughts is really the easiest thing in the world." If you leave your mind to itself it will spiral you down into the ever-increasing unhappiness. To think good thoughts, however,requires effort. This is one of the things that discipline - training - is about. So, train your mind to dwell on sweet perfumes...

Companies should seek opportunities for cost reduction to improve efficiency, increase profitability, and maintain a competitive edge. Cost reduction efforts can lead to better financial health, enhanced competitiveness, and the ability to allocate resources to other critical areas of the business, fostering long-term growth and sustainability.

Increasingly the United States found itself isolated. Having for two decades enjoyed its status as champion of the free world, it was increasingly the target of bitter criticism abroad and at home, where a growing number of prominent intellectuals and church leaders denounced the bombing campaign as barbaric. The military might disdain the fickle nature of public sympathy, but a democracy cannot sustain a war effort without it, and moral revulsion was growing.

It was not very long afterwards that Michael woke up one morning with a curious feeling inside him. He knew, the moment he opened his eyes, that something was wrong but he was not quite sure what it was. "What is today, Mary Poppins?" He enquired, pushing the bedclothes away from him. "Tuesday," said Mary Poppins. "Go and turn on your bath. Hurry!" she said, as he made no effort to move. He turned over and pulled the bedclothes up over his head and the curious feeling increased. "What did I say?" said Mary Poppins in that cold, clear voice that was always a Warning. Michael knew now what was happening to him. He knew he was going to be naughty.

The fall of Trantor,” said Seldon, “cannot be stopped by any conceivable effort. It can be hastened easily, however. The tale of my interrupted trial will spread through the Galaxy. Frustration of my plans to lighten the disaster will convince people that the future holds no promise to them. Already they recall the lives of their grandfathers with envy. They will see that political revolutions and trade stagnations will increase. The feeling will pervade the Galaxy that only what a man can grasp for himself at that moment will be of any account. Ambitious men will not wait and unscrupulous men will not hang back. By their every action they will hasten the decay of the worlds. Have me killed and Trantor will fall not within three centuries but within fifty years and you, yourself, within a single year.

Always remember, child,’ her first teacher had impressed on her, ‘that to think bad thoughts is really the easiest thing in the world. If you leave your mind to itself it will spiral you down into ever-increasing unhappiness. To think good thoughts, however, requires effort. This is one of the things that discipline—training—is about. So train your mind to dwell on sweet perfumes, the touch of this silk, tender raindrops against the shoji, the curve of this flower arrangement, the tranquillity of dawn. Then, at length, you won’t have to make such a great effort and you will be of value to yourself, a value to our profession—and bring honor to our world, the Willow World.…

The desire to have control over oneself is a strong human drive. Believing that we have the ability to control our fate influences whether we try to achieve goals, how much effort we exert to do so, and how long we persist when we encounter challenges. Given all this, it is not surprising that increasing people’s sense of control has been linked to benefits that span the gamut from improved physical health and emotional well-being, to heightened performance at school and work, to more satisfying interpersonal relationships. Conversely, feeling out of control often causes our chatter to spike and propels us to try to regain it. Which is where turning to our physical environments becomes relevant.

The wind roared like thunder, and blew with such force that it was with difficulty that even strong men kept their feet, or clung with grim clasp to the iron stanchions. It was found necessary to clear the entire pier from the mass of onlookers, or else the fatalities of the night would have increased manifold. To add to the difficulties and dangers of the time, masses of sea-fog came drifting inland. White, wet clouds, which swept by in ghostly fashion, so dank and damp and cold that it needed but little effort of imagination to think that the spirits of those lost at sea were touching their living brethren with the clammy hands of death, and many a one shuddered as the wreaths of sea-mist swept by.

Right now I’m aiming at increasing the distance I run, so speed is less of an issue. As long as I can run a certain distance, that’s all I care about. Sometimes I run fast when I feel like it, but if I increase the pace I shorten the amount of time I run, the point being to let the exhilaration I feel at the end of each run carry over to the next day. This is the same tack I find necessary when writing a novel. I stop every day right at the point where I feel I can write no more. Do that, and the next day’s work goes surprisingly smoothly. I think Ernest Hemmingway did something like that. To keep on going, you have to keep up the rhythm. This is the important thing for long-term projects. Once you set the pace, the rest will follow. The problem is getting the flywheel to spin at a set speed – and to get to that point takes as much concentration and effort as you can manage.

My neighbour turned to me again, and asked me what work it was that was taking me to Athens. For the second time I felt the conscious effort of his enquiry, as though he had trained himself in the recovery of objects that were falling from his grasp. I remembered the way, when each of my sons was a baby, they would deliberately drop things from their high chair in order to watch them fall to the floor, an activity as delightful to them as its consequences were appalling. They would stare down at the fallen thing – a half-eaten rusk, or a plastic ball – and become increasingly agitated by its failure to return. Eventually they would begin to cry, and usually found that the fallen object came back to them by that route. It always surprised me that their response to this chain of events was to repeat it: as soon as the object was in their hands they would drop it again, leaning over to watch it fall. Their delight never lessened, and nor did their distress. I always expected that at some point they would realise the distress was unnecessary and would choose to avoid it, but they never did. The memory of suffering had no effect whatever on what they elected to do: on the contrary, it compelled them to repeat it, for the suffering was the magic that caused the object to come back and allowed the delight in dropping it to become possible again. Had I refused to return it the very first time they dropped it, I suppose they would have learned something very different, though what that might have been I wasn’t sure.

Exercise 1: Guarding the Prayer Once we are performing the five obligatory prayers with regularity, then it is certainly worth our efforts to begin increasing extra prayers- especially the late-night prayers (tahajjud). Late-night prayer is one of the defining qualities of a salih (righteous) person, also called a wali (friend of Allah). Regarding late-night prayers, Fudayl b. 'Iyyad said that if a man was unable to do them, it was due to his wrong actions during the day. May Allah make us befitting to stand before Him, here and in the hereafter. Agenda to Change our Condition, Hamza Yusuf & Zaid Shakir, S. 46

We must be careful to make a distinction between the intellectual and the person of intellectual achievement. The two are very, very different animals. There are people of intellectual achievement who increase the sum of human knowledge, the powers of human insight, and analysis. And then there are the intellectuals. An intellectual is a person knowledgeable in one field who speaks out only in others. Starting in the early twentieth century, for the first time an ordinary storyteller, a novelist, a short story writer, a poet, a playwright, in certain cases a composer, an artist, or even an opera singer could achieve a tremendous eminence by becoming morally indignant about some public issue. It required no intellectual effort whatsoever. Suddenly he was elevated to a plane from which he could look down upon ordinary people. Conversely — this fascinates me — conversely, if you are merely a brilliant scholar, merely someone who has added immeasurably to the sum of human knowledge and the powers of human insight, that does not qualify you for the eminence of being an intellectual.

Even more than I hate commodifying myself, I hate men judging me as a commodity. For thousands of years, women have been throughout their lives reduced to their worth as sexual objects (slash domestic workers). We learn very early on to go to great lengths to increase our sexual value in the eyes of men, without even realizing that’s why we’re (for example) agonizing over whether our one snack for the day should be a pear or a seventy-calorie sugar-free yogurt. For years—much of my childhood and early twenties—I spent the largest portion of my conscious thought on food and how much I hated and was terrified of my body. It has taken a lot of work to divorce my view of my body and my feelings of romantic worthiness from outside sources. I’m afraid apps would undermine that effort.

I paint the way some people write their autobiography. The paintings, finished or not, are the pages of my journal, and as such they are valid. The future will choose the pages it prefers. It's not up to me to make the choice. I have the impression that the time is speading on past me more and more rapidly. I'm like a river that rolls on, dragging with it the trees that grow too close to its banks or dead calves one might have thrown into it or any kind of microbes that develop in it. I carry all that along with me and go on. It's the movement of painting that interests me, the dramatic movement from one effort to the next, even if those efforts are perhaps not pushed to their ultimate end. In some of my paintings I can say with certainty that the effort has been brought to its full weight and its conclusion, because there I have been able to stop the flow of time around me. I have less and less time, and yet I have more and more to say, and what I have to say is,increasingly, something about what goes on in the movement of my thought. I've reached the moment, you see, when the movement of my thought interests me more than the thought itself.

In a world that sees two meter sea level rise, with continued flooding ahead, it will take extraordinary effort for the United States, or indeed any country, to look beyond its own salvation. All of the ways in which human beings have dealt with natural disasters in the past . . . could come together in one conflagration: rage at government’s inability to deal with the abrupt and unpredictable crises; religious fervor, perhaps even a dramatic rise in millennial end-of-days cults; hostility and violence toward migrants and minority groups, at a time of demographic change and increased global migration; and intra- and interstate conflict over resources, particularly food and fresh water.

... in an airport in '64, Goldwater said, 'Well, keep punching, Hubert' during a chance meeting there. By the end of 1977, it became increasingly clear that the Boss (Hubert Humphrey) would not be around much longer. And on the Senate floor one day, Barry Goldwater walked across the aisle and enveloped Hubert Humphrey. Goldwater was so big and Humphrey so frail that Humphrey almost disappeared. The two men stood for a long moment, locked in a hug, and I could see that both men were crying. They made no effort to hide it.

So we introduced a token system.9 The children were given ten tokens at the beginning of the week. These could each be traded in for either thirty minutes of screen time or fifty cents at the end of the week, adding up to $5 or five hours of screen time a week. If a child read a book for thirty minutes, he or she would earn an additional token, which could also be traded in for screen time or for money. The results were incredible: overnight, screen time went down 90 per cent, reading went up by the same amount, and the overall effort we had to put into policing the system went way, way down. In other words, non-essential activity dramatically decreased and essential activity dramatically increased. Once

Astute social commentators had been anticipating this rightward shift since the early 1980s. Bertram Gross predicted, in his book Friendly Fascism, that the United States might arrive at a gentler form of the virulent ultranationalism, antilabor activity, and racism, which coalesced into fascism in Europe in the 1930s. Corporate America would tolerate such a rightward drift, so the argument went, because more government restrictions on personal freedom would enhance business efforts to discipline the labor force and increase corporate profits.

The death rate in the week between Christmas, 1944, and New Year’s, 1945, increased in camp beyond all previous experience. In his opinion, the explanation for this increase did not lie in the harder working conditions or the deterioration of our food supplies or a change of weather or new epidemics. It was simply that the majority of the prisoners had lived in the naïve hope that they would be home again by Christmas. As the time drew near and there was no encouraging news, the prisoners lost courage and disappointment overcame them. This had a dangerous influence on their powers of resistance and a great number of them died. As we said before, any attempt to restore a man’s inner strength in the camp had first to succeed in showing him some future goal. Nietzsche’s words, “He who has a why to live for can bear with almost any how,” could be the guiding motto for all psychotherapeutic and psychohygienic efforts regarding prisoners.

As if to demonstrate the possibilities of socialism, the People's Republic of China not only survived but is prospering just when the productive decrepitude of capitalism is more apparent than ever, its imperial offer unable to obtain submission and its military power unable to compel it, only to rain destruction on societies that are the targets - such as Afghanistan, Iraq or Syria - or proxies - such as Ukraine today - in vain efforts to do so. Against this background, Chinese and other persisting socialisms demonstrate to increasingly interested publics worldwide, particularly amid the pandemic and the war, that there are saner ways to organise society, material production, politics and culture as well as a society's relations with nature and other societies.

Three psychologists, Sonja Lyubomirsky, Ken Sheldon, and David Schkade, reviewed the available evidence and realized that there are two fundamentally different kinds of externals: the conditions of your life and the voluntary activities that you undertake.33 Conditions include facts about your life that you can’t change (race, sex, age, disability) as well as things that you can (wealth, marital status, where you live). Conditions are constant over time, at least during a period in your life, and so they are the sorts of things that you are likely to adapt to. Voluntary activities, on the other hand, are the things that you choose to do, such as meditation, exercise, learning a new skill, or taking a vacation. Because such activities must be chosen, and because most of them take effort and attention, they can’t just disappear from your awareness the way conditions can. Voluntary activities, therefore, offer much greater promise for increasing happiness while avoiding adaptation effects.

Just as I am watching a tongue of blue flame rising in the fire, and my lamp is burning low, the horrible contraction will begin in my chest. I shall only have time to reach the bell, and pull it violently, before the sense of suffocation will come. No one will answer my bell. I know why. My two servants are lovers, and will have quarrelled. My housekeeper will have rushed out of the house in a fury, two hours before, hoping that Perry will believe she has gone to drown herself. Perry is alarmed at last, and is gone out after her. The little scullery-maid is asleep on a bench: she never answers the bell; it does not wake her. The sense of suffocation increases: my lamp goes out with a horrible stench: I make a great effort, and snatch at the bell again. I long for life, and there is no help. I thirsted for the unknown: the thirst is gone. 0 God, let me stay with the known, and be weary of it. I am content. Agony of pain and suffocation - and all the while the earth, the fields, the pebbly brook at the bottom of the rookery, the fresh scent after the rain, the light of the morning through my chamber window, the warmth of the hearth after the frosty air - will darkness close over them for ever? Darkness-darkness-no pain-nothing but darkness: but I am passing on and on through the darkness: my thought stays in the darkness, but always with a sense of moving onward ... ("The Lifted Veil")

[T]he mind wearies easily when it strives to grapple with the Infinite, and to trace the footsteps of the Almighty as he strides from sphere to sphere, or deduce his purpose from his works. Such things are not for us to know. Knowledge is to the strong, and we are weak. Too much wisdom would perchance blind our imperfect sight, and too much strength would make us drunk, and overweight our feeble reason till it fell, and we were drowned in the depths of our own vanity. For what is the first result of man's increased knowledge interpreted from Nature's book by the persistent effort of his purblind observation? Is it not but too often to make him question the existence of his Maker, or indeed of any intelligent purpose beyond his own? The truth is veiled, because we could no more look upon her glory than we can upon the sun. It would destroy us. Full knowledge is not for man as man is here, for his capacities, which he is apt to think so great, are indeed but small. The vessel is soon filled, and, were one thousandth part of the unutterable and silent wisdom that directs the rolling of those shining spheres, and the force which makes them roll, pressed into it, it would be shattered into fragments.

Then he says, “I once read a story about three brothers who washed up on an island in Hawaii. A myth. An old one. I read it when I was a kid, so I probably don’t have the story exactly right, but it goes something like this. Three brothers went out fishing and got caught in a storm. They drifted on the ocean for a long time until they washed up on the shore of an uninhabited island. It was a beautiful island with coconuts growing there and tons of fruit on the trees, and a big, high mountain in the middle. The night they got there, a god appeared in their dreams and said, ‘A little farther down the shore, you will find three big, round boulders. I want each of you to push his boulder as far as he likes. The place you stop pushing your boulder is where you will live. The higher you go, the more of the world you will be able to see from your home. It’s entirely up to you how far you want to push your boulder.’” The young man takes a drink of water and pauses for a moment. Mari looks bored, but she is clearly listening. “Okay so far?” he asks. Mari nods. “Want to hear the rest? If you’re not interested, I can stop.” “If it’s not too long.” “No, it’s not too long. It’s a pretty simple story.” He takes another sip of water and continues with his story. “So the three brothers found three boulders on the shore just as the god had said they would. And they started pushing them along as the god told them to. Now these were huge, heavy boulders, so rolling them was hard, and pushing them up an incline took an enormous effort. The youngest brother quit first. He said, ‘Brothers, this place is good enough for me. It’s close to the shore, and I can catch fish. It has everything I need to go on living. I don’t mind if I can’t see that much of the world from here.’ His two elder brothers pressed on, but when they were midway up the mountain, the second brother quit. He said, ‘Brother, this place is good enough for me. There is plenty of fruit here. It has everything I need to go on living. I don’t mind if I can’t see that much of the world from here.’ The eldest brother continued walking up the mountain. The trail grew increasingly narrow and steep, but he did not quit. He had great powers of perseverance, and he wanted to see as much of the world as he possibly could, so he kept rolling the boulder with all his might. He went on for months, hardly eating or drinking, until he had rolled the boulder to the very peak of the high mountain. There he stopped and surveyed the world. Now he could see more of the world than anyone. This was the place he would live—where no grass grew, where no birds flew. For water, he could only lick the ice and frost. For food, he could only gnaw on moss. Be he had no regrets, because now he could look out over the whole world. And so, even today, his great, round boulder is perched on the peak of that mountain on an island in Hawaii. That’s how the story goes.

Let us fool ourselves no longer. At the very moment Western nations, threw off the ancient regime of absolute government, operating under a once-divine king, they were restoring this same system in a far more effective form in their technology, reintroducing coercions of a military character no less strict in the organization of a factory than in that of the new drilled, uniformed, and regimented army. During the transitional stages of the last two centuries, the ultimate tendency of this system might b e in doubt, for in many areas there were strong democratic reactions; but with the knitting together of a scientific ideology, itself liberated from theological restrictions or humanistic purposes, authoritarian technics found an instrument at hand that h as now given it absolute command of physical energies of cosmic dimensions. The inventors of nuclear bombs, space rockets, and computers are the pyramid builders of our own age: psychologically inflated by a similar myth of unqualified power, boasting through their science of their increasing omnipotence, if not omniscience, moved by obsessions and compulsions no less irrational than those of earlier absolute systems: particularly the notion that the system itself must be expanded, at whatever eventual co st to life. Through mechanization, automation, cybernetic direction, this authoritarian technics has at last successfully overcome its most serious weakness: its original dependence upon resistant, sometimes actively disobedient servomechanisms, still human enough to harbor purposes that do not always coincide with those of the system. Like the earliest form of authoritarian technics, this new technology is marvellously dynamic and productive: its power in every form tends to increase without limits, in quantities that defy assimilation and defeat control, whether we are thinking of the output of scientific knowledge or of industrial assembly lines. To maximize energy, speed, or automation, without reference to the complex conditions that sustain organic life, have become ends in themselves. As with the earliest forms of authoritarian technics, the weight of effort, if one is to judge by national budgets, is toward absolute instruments of destruction, designed for absolutely irrational purposes whose chief by-product would be the mutilation or extermination of the human race. Even Ashurbanipal and Genghis Khan performed their gory operations under normal human limits. The center of authority in this new system is no longer a visible personality, an all-powerful king: even in totalitarian dictatorships the center now lies in the system itself, invisible but omnipresent: all its human components, even the technical and managerial elite, even the sacred priesthood of science, who alone have access to the secret knowledge by means of which total control is now swiftly being effected, are themselves trapped by the very perfection of the organization they have invented. Like the Pharoahs of the Pyramid Age, these servants of the system identify its goods with their own kind of well-being: as with the divine king, their praise of the system is an act of self-worship; and again like the king, they are in the grip of an irrational compulsion to extend their means of control and expand the scope of their authority. In this new systems-centered collective, this Pentagon of power, there is no visible presence who issues commands: unlike job's God, the new deities cannot be confronted, still less defied. Under the pretext of saving labor, the ultimate end of this technics is to displace life, or rather, to transfer the attributes of life to the machine and the mechanical collective, allowing only so much of the organism to remain as may be controlled and manipulated.

When we combine the adaptation principle with the discovery that people’s average level of happiness is highly heritable,11 we come to a startling possibility: In the long run, it doesn’t much matter what happens to you. Good fortune or bad, you will always return to your happiness setpoint—your brain’s default level of happiness—which was determined largely by your genes. In 1759, long before anyone knew about genes, Adam Smith reached the same conclusion: In every permanent situation, where there is no expectation of change, the mind of every man, in a longer or shorter time, returns to its natural and usual state of tranquility. In prosperity, after a certain time, it falls back to that state; in adversity, after a certain time, it rises up to it.12 If this idea is correct, then we are all stuck on what has been called the “hedonic treadmill.”13 On an exercise treadmill you can increase the speed all you want, but you stay in the same place. In life, you can work as hard as you want, and accumulate all the riches, fruit trees, and concubines you want, but you can’t get ahead. Because you can’t change your “natural and usual state of tranquility,” the riches you accumulate will just raise your expectations and leave you no better off than you were before. Yet, not realizing the futility of our efforts, we continue to strive, all the while doing things that help us win at the game of life. Always wanting more than we have, we run and run and run, like hamsters on a wheel.

So, while we cannot trust the stories we are told, tradition, faith, convenient or reassuring narratives, charismatic figures, or even our own memories, we can slowly and carefully build a process by which to evaluate all claims to truth and knowledge. A big part of that process is science, which systematically tests our ideas against reality, using the most objective data possible. Science is still a messy and flawed process, but it is a process. It has, at least, the capacity for self-correction, to move our beliefs incrementally in the direction of reality. In essence, science is the process of making our best effort to know what’s really real.

we can never really experience what other people are experiencing. We always remain on the outside looking in, and this is the cause of so many misunderstandings and conflicts. But the primal source of human intelligence comes from the development of mirror neurons (see here), which gives us the ability to place ourselves in the skin of another and imagine their experience. Through continual exposure to people and by attempting to think inside them we can gain an increasing sense of their perspective, but this requires effort on our part. Our natural tendency is to project onto other people our own beliefs and value systems, in ways in which we are not even aware. When it comes to studying another culture, it is only through the use of our empathic powers and by participating in their lives that we can begin to overcome these natural projections and arrive at the reality of their experience.

In my travels on the surface, I once met a man who wore his religious beliefs like a badge of honor upon the sleeves of his tunic. "I am a Gondsman!" he proudly told me as we sat beside eachother at a tavern bar, I sipping my wind, and he, I fear, partaking a bit too much of his more potent drink. He went on to explain the premise of his religion, his very reason for being, that all things were based in science, in mechanics and in discovery. He even asked if he could take a piece of my flesh, that he might study it to determine why the skin of the drow elf is black. "What element is missing," he wondered, "that makes your race different from your surface kin?" I think that the Gondsman honestly believed his claim that if he could merely find the various elements that comprised the drow skin, he might affect a change in that pigmentation to make the dark elves more akin to their surface relatives. And, given his devotion, almost fanaticism, it seemed to me as if he felt he could affect a change in more than physical appearance. Because, in his view of the world, all things could be so explained and corrected. How could i even begin to enlighten him to the complexity? How could i show him the variations between drow and surface elf in the very view of the world resulting from eons of walking widely disparate roads? To a Gondsman fanatic, everything can be broken down, taken apart and put back together. Even a wizard's magic might be no more than a way of conveying universal energies - and that, too, might one day be replicated. My Gondsman companion promised me that he and his fellow inventor priests would one day replicate every spell in any wizard's repertoire, using natural elements in the proper combinations. But there was no mention of the discipline any wizard must attain as he perfects his craft. There was no mention of the fact that powerful wizardly magic is not given to anyone, but rather, is earned, day by day, year by year and decade by decade. It is a lifelong pursuit with gradual increase in power, as mystical as it is secular. So it is with the warrior. The Gondsman spoke of some weapon called an arquebus, a tubular missile thrower with many times the power of the strongest crossbow. Such a weapon strikes terror into the heart of the true warrior, and not because he fears that he will fall victim to it, or even that he fears it will one day replace him. Such weapons offend because the true warrior understands that while one is learning how to use a sword, one should also be learning why and when to use a sword. To grant the power of a weapon master to anyone at all, without effort, without training and proof that the lessons have taken hold, is to deny the responsibility that comes with such power. Of course, there are wizards and warriors who perfect their craft without learning the level of emotional discipline to accompany it, and certainly there are those who attain great prowess in either profession to the detriment of all the world - Artemis Entreri seems a perfect example - but these individuals are, thankfully, rare, and mostly because their emotional lacking will be revealed early in their careers, and it often brings about a fairly abrupt downfall. But if the Gondsman has his way, if his errant view of paradise should come to fruition, then all the years of training will mean little. Any fool could pick up an arquebus or some other powerful weapon and summarily destroy a skilled warrior. Or any child could utilize a Gondsman's magic machine and replicate a firebal, perhaps, and burn down half a city. When I pointed out some of my fears to the Gondsman, he seemed shocked - not at the devastating possibilities, but rather, at my, as he put it, arrogance. "The inventions of the priests of Gond will make all equal!" he declared. "We will lift up the lowly peasant

Joy is not the satisfied contemplation of an accomplished result, the emotion of victory, the satisfaction of having succeeded. It is the sign of an energy that is deftly deployed, it is a free affirmation: everything comes easy. Joy is an activity: executing with ease something difficult that has taken time to master, asserting the faculties of the mind and the body. Joys of thought when it finds and discovers, joys of the body when it achieves without effort. That is why joy, unlike pleasure, increases with repetition, and is enriched. When you are walking, joy is a basso continuo. Locally, of course, you may run into effort and difficulty. You will also find immediate moments of contentment: a proud gaze backwards to contemplate the long steep plunge of the slope behind you. Those satisfactions, though, too often present an opportunity to reintroduce quantities, scores, figures (which track? how long? what altitude?). And walking becomes a competition. That is why expeditions in high mountain country (conquering peaks, each one a challenge) are always slightly impure: because they give rise to narcissistic gratification. What dominates in walking, away from ostentation and showing off, is the simple joy of feeling your body in the most primitively natural activity.

The next time you drive into a Walmart parking lot, pause for a second to note that this Walmart—like the more than five thousand other Walmarts across the country—costs taxpayers about $1 million in direct subsidies to the employees who don’t earn enough money to pay for an apartment, buy food, or get even the most basic health care for their children. In total, Walmart benefits from more than $7 billion in subsidies each year from taxpayers like you. Those “low, low prices” are made possible by low, low wages—and by the taxes you pay to keep those workers alive on their low, low pay. As I said earlier, I don’t think that anyone who works full-time should live in poverty. I also don’t think that bazillion-dollar companies like Walmart ought to funnel profits to shareholders while paying such low wages that taxpayers must pick up the ticket for their employees’ food, shelter, and medical care. I listen to right-wing loudmouths sound off about what an outrage welfare is and I think, “Yeah, it stinks that Walmart has been sucking up so much government assistance for so long.” But somehow I suspect that these guys aren’t talking about Walmart the Welfare Queen. Walmart isn’t alone. Every year, employers like retailers and fast-food outlets pay wages that are so low that the rest of America ponies up a collective $153 billion to subsidize their workers. That’s $153 billion every year. Anyone want to guess what we could do with that mountain of money? We could make every public college tuition-free and pay for preschool for every child—and still have tens of billions left over. We could almost double the amount we spend on services for veterans, such as disability, long-term care, and ending homelessness. We could double all federal research and development—everything: medical, scientific, engineering, climate science, behavioral health, chemistry, brain mapping, drug addiction, even defense research. Or we could more than double federal spending on transportation and water infrastructure—roads, bridges, airports, mass transit, dams and levees, water treatment plants, safe new water pipes. Yeah, the point I’m making is blindingly obvious. America could do a lot with the money taxpayers spend to keep afloat people who are working full-time but whose employers don’t pay a living wage. Of course, giant corporations know they have a sweet deal—and they plan to keep it, thank you very much. They have deployed armies of lobbyists and lawyers to fight off any efforts to give workers a chance to organize or fight for a higher wage. Giant corporations have used their mouthpiece, the national Chamber of Commerce, to oppose any increase in the minimum wage, calling it a “distraction” and a “cynical effort” to increase union membership. Lobbyists grow rich making sure that people like Gina don’t get paid more. The

In every interview I’m asked what’s the most important quality a novelist has to have. It’s pretty obvious: talent. Now matter how much enthusiasm and effort you put into writing, if you totally lack literary talent you can forget about being a novelist. This is more of a prerequisite than a necessary quality. If you don’t have any fuel, even the best car won’t run.The problem with talent, though, is that in most cases the person involved can’t control its amount or quality. You might find the amount isn’t enough and you want to increase it, or you might try to be frugal and make it last longer, but in neither case do things work out that easily. Talent has a mind of its own and wells up when it wants to, and once it dries up, that’s it. Of course, certain poets and rock singers whose genius went out in a blaze of glory—people like Schubert and Mozart, whose dramatic early deaths turned them into legends—have a certain appeal, but for the vast majority of us this isn’t the model we follow. If I’m asked what the next most important quality is for a novelist, that’s easy too: focus—the ability to concentrate all your limited talents on whatever’s critical at the moment. Without that you can’t accomplish anything of value, while, if you can focus effectively, you’ll be able to compensate for an erratic talent or even a shortage of it. I generally concentrate on work for three or four hours every morning. I sit at my desk and focus totally on what I’m writing. I don’t see anything else, I don’t think about anything else. … After focus, the next most important thing for a novelist is, hands down, endurance. If you concentrate on writing three or four hours a day and feel tired after a week of this, you’re not going to be able to write a long work. What’s needed of the writer of fiction—at least one who hopes to write a novel—is the energy to focus every day for half a year, or a year, or two years. … Fortunately, these two disciplines—focus and endurance—are different from talent, since they can be acquired and sharpened through training. You’ll naturally learn both concentration and endurance when you sit down every day at your desk and train yourself to focus on one point. This is a lot like the training of muscles I wrote of a moment ago. You have to continually transmit the object of your focus to your entire body, and make sure it thoroughly assimilates the information necessary for you to write every single day and concentrate on the work at hand. And gradually you’ll expand the limits of what you’re able to do. Almost imperceptibly you’ll make the bar rise. This involves the same process as jogging every day to strengthen your muscles and develop a runner’s physique. Add a stimulus and keep it up. And repeat. Patience is a must in this process, but I guarantee results will come. In private correspondence the great mystery writer Raymond Chandler once confessed that even if he didn’t write anything, he made sure he sat down at his desk every single day and concentrated. I understand the purpose behind his doing this. This is the way Chandler gave himself the physical stamina a professional writer needs, quietly strengthening his willpower. This sort of daily training was indispensable to him. … Most of what I know about writing I’ve learned through running every day. These are practical, physical lessons. How much can I push myself? How much rest is appropriate—and how much is too much? How far can I take something and still keep it decent and consistent? When does it become narrow-minded and inflexible? How much should I be aware of the world outside, and how much should I focus on my inner world? To what extent should I be confident in my abilities, and when should I start doubting myself? I know that if I hadn’t become a long-distance runner when I became a novelist, my work would have been vastly different. How different? Hard to say. But something would definitely have been different.

Then these moments of perplexity began to recur oftener and oftener, and always in the same form. They were always expressed by the questions: What is it for? What does it lead to? At first it seemed to me that these were aimless and irrelevant questions. I thought that it was all well known, and that if I should ever wish to deal with the solution it would not cost me much effort; just at present I had no time for it, but when I wanted to I should be able to find the answer. The questions however began to repeat themselves frequently, and to demand replies more and more insistently; and like drops of ink always falling on one place they ran together into one black blot. Then occurred what happens to everyone sickening with a mortal internal disease. At first trivial signs of indisposition appear to which the sick man pays no attention; then these signs reappear more and more often and merge into one uninterrupted period of suffering. The suffering increases, and before the sick man can look round, what he took for a mere indisposition has already become more important to him than anything else in the world -- it is death! That is what happened to me.

Jesus Christ is not a cosmic errand boy. I mean no disrespect or irreverence in so saying, but I do intend to convey the idea that while he loves us deeply and dearly, Christ the Lord is not perched on the edge of heaven, anxiously anticipating our next wish. When we speak of God being good to us, we generally mean that he is kind to us. In the words of the inimitable C. S. Lewis, "What would really satisfy us would be a god who said of anything we happened to like doing, 'What does it matter so long as they are contented?' We want, in fact, not so much a father in heaven as a grandfather in heaven--a senile benevolence who as they say, 'liked to see young people enjoying themselves,' and whose plan for the universe was simply that it might be truly said at the end of each day, 'a good time was had by all.'" You know and I know that our Lord is much, much more than that. One writer observed: "When we so emphasize Christ's benefits that he becomes nothing more than what his significance is 'for me' we are in danger. . . . Evangelism that says 'come on, it's good for you'; discipleship that concentrates on the benefits package; sermons that 'use' Jesus as the means to a better life or marriage or job or attitude--these all turn Jesus into an expression of that nice god who always meets my spiritual needs. And this is why I am increasingly hesitant to speak of Jesus as my personal Lord and Savior. As Ken Woodward put it in a 1994 essay, 'Now I think we all need to be converted--over and over again, but having a personal Savior has always struck me as, well, elitist, like having a personal tailor. I'm satisfied to have the same Lord and Savior as everyone else.' Jesus is not a personal Savior who only seeks to meet my needs. He is the risen, crucified Lord of all creation who seeks to guide me back into the truth." . . . His infinity does not preclude either his immediacy or his intimacy. One man stated that "I want neither a terrorist spirituality that keeps me in a perpetual state of fright about being in right relationship with my heavenly Father nor a sappy spirituality that portrays God as such a benign teddy bear that there is no aberrant behavior or desire of mine that he will not condone." . . . Christ is not "my buddy." There is a natural tendency, and it is a dangerous one, to seek to bring Jesus down to our level in an effort to draw closer to him. This is a problem among people both in and outside the LDS faith. Of course we should seek with all our hearts to draw near to him. Of course we should strive to set aside all barriers that would prevent us from closer fellowship with him. And of course we should pray and labor and serve in an effort to close the gap between what we are and what we should be. But drawing close to the Lord is serious business; we nudge our way into intimacy at the peril of our souls. . . . Another gospel irony is that the way to get close to the Lord is not by attempting in any way to shrink the distance between us, to emphasize more of his humanity than his divinity, or to speak to him or of him in casual, colloquial language. . . . Those who have come to know the Lord best--the prophets or covenant spokesmen--are also those who speak of him in reverent tones, who, like Isaiah, find themselves crying out, "Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts" (Isaiah 6:5). Coming into the presence of the Almighty is no light thing; we feel to respond soberly to God's command to Moses: "Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground" (Exodus 3:5). Elder Bruce R. McConkie explained, "Those who truly love the Lord and who worship the Father in the name of the Son by the power of the Spirit, according to the approved patterns, maintain a reverential barrier between themselves and all the members of the Godhead.

Baudelaire" When I fall asleep, and even during sleep, I hear, quite distinctly, voices speaking Whole phrases, commonplace and trivial, Having no relation to my affairs. Dear Mother, is any time left to us In which to be happy? My debts are immense. My bank account is subject to the court’s judgment. I know nothing. I cannot know anything. I have lost the ability to make an effort. But now as before my love for you increases. You are always armed to stone me, always: It is true. It dates from childhood. For the first time in my long life I am almost happy. The book, almost finished, Almost seems good. It will endure, a monument To my obsessions, my hatred, my disgust. Debts and inquietude persist and weaken me. Satan glides before me, saying sweetly: “Rest for a day! You can rest and play today. Tonight you will work.” When night comes, My mind, terrified by the arrears, Bored by sadness, paralyzed by impotence, Promises: “Tomorrow: I will tomorrow.” Tomorrow the same comedy enacts itself With the same resolution, the same weakness. I am sick of this life of furnished rooms. I am sick of having colds and headaches: You know my strange life. Every day brings Its quota of wrath. You little know A poet’s life, dear Mother: I must write poems, The most fatiguing of occupations. I am sad this morning. Do not reproach me. I write from a café near the post office, Amid the click of billiard balls, the clatter of dishes, The pounding of my heart. I have been asked to write “A History of Caricature.” I have been asked to write “A History of Sculpture.” Shall I write a history Of the caricatures of the sculptures of you in my heart? Although it costs you countless agony, Although you cannot believe it necessary, And doubt that the sum is accurate, Please send me money enough for at least three weeks.

Our efforts to ‘re-connect’ William all fail – even increase his confabulatory pressure. But when we abdicate our efforts, and let him be, he sometimes wanders out into the quiet and undemanding garden which surrounds the Home, and there, in his quietness, he recovers his own quiet. The presence of others, other people, excites and rattles him, forces him into an endless, frenzied, social chatter, a veritable delirium of identity-making and -seeking; the presence of plants, a quiet garden, the non-human order, making no social or human demands upon him, allows this identity-delirium to relax, to subside; and by its quiet, non-human self-sufficiency and completeness allows him a rare quietness and self-sufficiency of his own, by offering (beneath, or beyond, all merely human identities and relations) a deep wordless communion with Nature itself, and with this the restored sense of being in the world, being real.

A poet or philosopher should have no fault to find with his age if it only permits him to do his work undisturbed in his own corner; nor with his fate if the corner granted him allows of his following his vocation without having to think about other people. For the brain to be a mere laborer in the service of the belly, is indeed the common lot of almost all those who do not live on the work of their hands; and they are far from being discontented with their lot. But it strikes despair into a man of great mind, whose brain-power goes beyond the measure necessary for the service of the will; and he prefers, if need be, to live in the narrowest circumstances, so long as they afford ihm the free use of his time for the development and application of his faculties; in other words, if they give him the leisure which is invaluable to him. It is otherwise with ordinary people; for them leisure has no value in itself, nor is it, indeed, without its dangers, as these people seem to know. The technical work of our time, which is done to an unprecedented perfection, has, by increasing and multiplying objects of luxury, given the favorites of fortune a choice between more leisure and culture upon the one side, and additional luxury and good living, but with increased activity, upon the other; and true to their character they choose the latter, and prefer champagne to freedom. And they are consistent in their choice; for, to them, every exertion of the mind which does not serve the aims of the will is folly. Intellectual effort for its own sake, they call eccentricity.

There can be no doubt that the chief fault we have developed, through the long course of human evolution, is a certain basic passivity. When provoked by challenges, human beings are magnificent. When life is quiet and even, we take the path of least resistance, and then wonder why we feel bored. A man who is determined and active doesn't pay much attention to 'luck'. If things go badly, he takes a deep breath and redoubles his effort. And he quickly discovers that his moments of deepest happiness often come after such efforts. The man who has become accustomed to a passive existence becomes preoccupied with 'luck'; it may become an obsession. When things go well, he is delighted and good humored; when they go badly, he becomes gloomy and petulant. He is unhappy—or dissatisfied—most of the time, for even when he has no cause for complaint, he feels that gratitude would be premature; things might go wrong at any moment; you can't really trust the world... Gambling is one basic response to this passivity, revealing the obsession with luck, the desire to make things happen. The absurdity about this attitude is that we fail to recognize the active part we play in making life a pleasure. When my will is active, my whole mental and physical being works better, just as my digestion works better if I take exercise between meals. I gain an increasing feeling of control over my life, instead of the feeling of helplessness (what Sartre calls 'contingency') that comes from long periods of passivity. Yet even people who are intelligent enough to recognize this find the habit of passivity so deeply ingrained that they find themselves holding their breath when things go well, hoping fate will continue to be kind.

Cole envisioned the next few weeks passing as a sort of painless montage: there'd be music, and different moments of the townspeople hard at work building a defensive wall around the perimeter of the town, and digging holes to serve as traps, and training with the few weapons they had. There'd be a wiping of perspiration and drinks raised to one another and the exchange of friendly smiles between comrades, and perhaps deeper, more meaningful glances between him and MaryAnn. But by midmorning of the first day, Cole had come to the unavoidable conclusion that the remainder of the experience would in fact drag on in exceedingly real time, with lots of heaving and hoing and digging and hauling under the hot sun, full of the kind of intense straining that raised the danger of a really spectacular hernia. And, judging from the few tense conversations he'd had so far, he foresaw a series of increasingly strident arguments with Nora regarding matters strategic. Plus, of course, at the end of all this effort they'd all probably be dead.

And Schyogolev launched on a discussion of politics. Like many unpaid windbags he thought that he could combine the reports he read in the papers by paid windbags into an orderly scheme, upon following which a logical and sober mind (in this case his mind) could with no effort explain and foresee a multitude of world events. The names of countries and of their leading representatives became in his hands something in the nature of labels for more or less full but essentially identical vessels, whose contents he poured this way and that. France was AFRAID of something or other and therefore would never allow it. England was AIMING at something. This statesman CRAVED a rapprochement, while that one wanted to increase his PRESTIGE. Someone was PLOTTING and someone was STRIVING for something. In short, the world Schyogolev created came out as some kind of collection of limited, humorless, faceless and abstract bullies, and the more brains, cunning and circumspection he found in their mutual activities the more stupid, vulgar and simple his world became.

Having learnt from experiment and argument that a stone falls downwards, a man indubitably believes this, and always expects the law he has learnt to be fulfilled. But learning just as certainly that his will is subject to laws, he does not and cannot believe it. However often experiment and reasoning may show a man that under the same conditions and with the same character he will do the same thing as before, yet when, under the same conditions and with the same character, he approaches for the thousandth time the action that always ends in the same way, he feels as certainly convinced as before the experiment that he can act as he pleases. Every man, savage or sage, however incontestably reason and experiment may prove to him that it is impossible to imagine two different courses of action in precisely the same conditions, feels that without this irrational conception (which constitutes the essence of freedom) he cannot imagine life. He feels that, however impossible it may be, it is so, for without this conceptions of freedom not only would he be unable to understand life, but he would be unable to live for a single moment. He could not live, because all man's efforts, all his impulses to life, are only efforts to increase freedom. Wealth and poverty, fame and obscurity, power and subordination, strength and weakness, health and disease, culture and ignorance, work and leisure, repletion and hunger, virtue and vice, are only greater or lesser degrees of freedom. A man having no freedom cannot be conceived of except as deprived of life. If the conception of freedom appears to reason a senseless contradiction, like the possibility of performing two actions at one and the same instant of time, or of an effect without a cause, that only proves that consciousness is not subject to reason.

The thigh pressing his legs apart rubbed side to side, massaging the growing bulge in his jeans. James groaned and bit down on one corner of his lower lip to hold back a startled yelp when the pressure increased to the point of near pain. "Does that feel good to you, baby? Like that? Like it slow and gentle?" He lessened the pressure and slipped a hand between them, thumbing open the buttons of James’ jeans as he talked. Finding nothing under them except heated flesh, he shoved his hand inside and grabbed James’ cock, dragging calluses and fingernails lightly over the sensitive organ. James squirmed and made a strangled, animal sound in the back of his throat. "No, you wouldn’t be on this side of town, in this bar, if gentle was what you were looking for. Maybe you want it a little rougher." He shoved his fingers down farther and captured the tight sac beneath. "A little harder." He massaged James, grinning at the increased squirming and guttural whimpers his heavy caress produced. "A little deeper." Kicking James’ legs farther apart, he slid two fingers behind the sac, tracing the thin ridge of sensitive flesh that led up to his opening. Without hesitation, he shoved both fingers into James’ body, twisting and stroking the hot, slippery walls of muscle within. A guttural gasp rewarded his efforts. He chuckled low and throaty, nudging James’ cheek with his nose, silently commanding him to look up until their eyes met. "You got yourself all ready for me, baby. All nice," the long agile fingers twisted roughly, "and slick," plunged deeper, "and tight.

Recently, as I was teaching this concept, a CFO—who deals with numbers all the time—came up to me and said, “This is fascinating! I’ve always seen trust as a nice thing to have, but I never, ever, thought of it in terms of its impact on economics and speed. Now that you’ve pointed it out, I can see it everywhere I turn. “For example, we have one supplier in whom we have complete trust. Everything happens fast with this group, and the relationship hardly costs us anything to maintain. But with another supplier, we have very little trust. It takes forever to get anything done, and it costs us a lot of time and effort to support the relationship. And that’s costing us money—too much money!” This CFO was amazed when everything suddenly fell into place in his mind. Even though he was a “numbers” guy, he had not connected the dots with regard to trust. Once he saw it, everything suddenly made sense. He could immediately see how trust was affecting everything in the organization, and how robust and powerful the idea of the relationship between trust, speed, and cost was for analyzing what was happening in his business and for taking steps to significantly increase profitable growth.

Mad Lib Elegy" There are starving children left on your plate. There are injuries without brains. Migrant workers spend 23 hours a day removing tiny seeds from mixtures they cannot afford to smoke and cannot afford not to smoke. Entire nations are ignorant of the basic facts of hair removal and therefore resent our efforts to depilate unsightly problem areas. Imprisonment increases life expectancy. Finish your children. Adopt an injury. ‘I'm going to my car. When I get back, I'm shooting everybody.' [line omitted in memory of_______] 70% of pound animals will be euthanized. 94% of pound animals would be euthanized if given the choice. The mind may be trained to relieve itself on paper. A pill for your safety, a pill for her pleasure. Neighbors are bothered by loud laughter but not by loud weeping. Massively multiplayer zombie-infection web-games are all the rage among lifers. The world is a rare case of selective asymmetry. The capitol is redolent of burnt monk. ‘I'm going to my car. When I get back I'm shooting everybody.' [line omitted in memory of _______] There are two kinds of people in the world: those that condemn parking lots as monstrosities, ‘the ruines of a broken World,' and those that respond to their majesty emotionally. 70% of the planet is covered in parking lots. 94% of a man's body is parking lot. Particles of parking lot have been discovered in the permanent shadows of the moon. There is terror in sublimity. If Americans experience sublimity the terrorists have won. ‘I'm going to my car. When I get back I'm shooting everybody.' [line omitted in memory of _______]

My Standard of Performance—the values and beliefs within it—guided everything I did in my work at San Francisco and are defined as follows: Exhibit a ferocious and intelligently applied work ethic directed at continual improvement; demonstrate respect for each person in the organization and the work he or she does; be deeply committed to learning and teaching, which means increasing my own expertise; be fair; demonstrate character; honor the direct connection between details and improvement, and relentlessly seek the latter; show self-control, especially where it counts most—under pressure; demonstrate and prize loyalty; use positive language and have a positive attitude; take pride in my effort as an entity separate from the result of that effort; be willing to go the extra distance for the organization; deal appropriately with victory and defeat, adulation and humiliation (don’t get crazy with victory nor dysfunctional with loss); promote internal communication that is both open and substantive (especially under stress); seek poise in myself and those I lead; put the team’s welfare and priorities ahead of my own; maintain an ongoing level of concentration and focus that is abnormally high; and make sacrifice and commitment the organization’s trademark.

A free Republic! How a myth will maintain itself, how it will continue to deceive, to dupe, and blind even the comparatively intelligent to its monstrous absurdities. A free Republic! And yet within a little over thirty years a small band of parasites have successfully robbed the American people, and trampled upon the fundamental principles, laid down by the fathers of this country, guaranteeing to every man, woman, and child “life, liberty, and the pursuit of happiness.” For thirty years they have been increasing their wealth and power at the expense of the vast mass of workers, thereby enlarging the army of the unemployed, the hungry, homeless, and friendless portion of humanity, who are tramping the country from east to west, from north to south, in a vain search for work. For many years the home has been left to the care of the little ones, while the parents are exhausting their life and strength for a mere pittance. For thirty years the sturdy sons of America have been sacrificed on the battlefield of industrial war, and the daughters outraged in corrupt factory surroundings. For long and weary years this process of undermining the nation’s health, vigor, and pride, without much protest from the disinherited and oppressed, has been going on. Maddened by success and victory, the money powers of this “free land of ours” became more and more audacious in their heartless, cruel efforts to compete with the rotten and decayed European tyrannies for supremacy of power.

In knowledge work, when you agree to a new commitment, be it a minor task or a large project, it brings with it a certain amount of ongoing administrative overhead: back-and-forth email threads needed to gather information, for example, or meetings scheduled to synchronize with your collaborators. This overhead tax activates as soon as you take on a new responsibility. As your to-do list grows, so does the total amount of overhead tax you’re paying. Because the number of hours in the day is fixed, these administrative chores will take more and more time away from your core work, slowing down the rate at which these objectives are accomplished. At moderate workloads, this effect might be frustrating: a general sense that completing your work is taking longer than it should. As your workload increases, however, the overhead tax you’re paying will eventually pass a tipping point, beyond which logistical efforts will devour so much of your schedule that you cannot complete old tasks fast enough to keep up with the new. This feedback loop can quickly spiral out of control, pushing your workload higher and higher until you find yourself losing your entire day to overhead activities: meeting after meeting conducted against a background hum of unceasing email and chat. Eventually the only solution becomes to push actual work into ad hoc sessions added after hours—in the evenings and early mornings, or over the weekend—in a desperate attempt to avoid a full collapse of all useful output. You’re as busy as you’ve ever been, and yet hardly get anything done.

Everyone has had the experience of suddenly feeling intense physiological and psychological shifts internally at trading glances with another person; such shifts can be exquisitely pleasurable or unpleasant. How one person gazes at another can alter the other’s electrical brain patterns, as registered by EEGS, and may also cause physiological changes in the body. The newborn is highly susceptible to such influences, with a direct effect on the maturation of brain structures. The effects of maternal moods on the electrical circuitry of the infant’s brain were demonstrated by a study at the University of Washington, Seattle. Positive emotions are associated with increased electrical activity in the left hemisphere. It is known that depression in adults is associated with decreased electrical activity in the circuitry of the left hemisphere. With this in mind, the Seattle study compared the EEGS of two groups of infants: one group whose mothers had symptoms of postpartum depression, the other whose mothers did not. “During playful interactions with the mothers designed to elicit positive emotion,” the researchers reported, “infants of non-depressed mothers showed greater left than right frontal brain activation.” The infants of depressed mothers “failed to show differential hemispheric activation,” meaning that the left-side brain activity one would anticipate from positive, joyful infant-mother exchanges did not occur — despite the mothers’ best efforts. Significantly, these effects were noted only in the frontal areas of the brain, where the centers for the self-regulation of emotion are located. In addition to EEG changes, infants of depressed mothers exhibit decreased activity levels, gaze aversion, less positive emotion and greater irritability. Maternal depression is associated with diminished infant attention spans. Summarizing a number of British studies, Dale F. Hay, a researcher at the University of Cambridge, suggests “that the experience of the mother’s depression in the first months of life may disrupt naturally occurring social processes that entrain and regulate the infant’s developing capacities for attention.

She stared at him, at his face. Simply stared as the scales fell from her eyes. "Oh, my God," she whispered, the exclamation so quiet not even he would hear. She suddenly saw-saw it all-all that she'd simply taken for granted. Men like him protected those they loved, selflessly, unswervingly, even unto death. The realization rocked her. Pieces of the jigsaw of her understanding of him fell into place. He was hanging to consciousness by a thread. She had to be sure-and his shields, his defenses were at their weakest now. Looking down at her hands, pressed over the nearly saturated pad, she hunted for the words, the right tone. Softly said, "My death, even my serious injury, would have freed you from any obligation to marry me. Society would have accepted that outcome, too." He shifted, clearly in pain. She sucked in a breath-feeling his pain as her own-then he clamped the long fingers of his right hand about her wrist, held tight. So tight she felt he was using her as an anchor to consciousness, to the world. His tone, when he spoke, was harsh. "Oh, yes-after I'd expended so much effort keeping you safe all these years, safe even from me, I was suddenly going to stand by and let you be gored by some mangy bull." He snorted, soft, low. Weakly. He drew in a slow, shallow breath, lips thin with pain, but determined, went on, "You think I'd let you get injured when finally after all these long years I at last understand that the reason you've always made me itch is because you are the only woman I actually want to marry? And you think I would stand back and let you be harmed?" A peevish frown crossed his face. "I ask you, is that likely? Is it even vaguely rational?" He went on, his words increasingly slurred, his tongue tripping over some, his voice fading. She listened, strained to catch every word as he slid into semi delirium, into rambling, disjointed sentences that she drank in, held to her heart. He gave her dreams back to her, reshaped and refined. "Not French Imperial-good, sound, English oak. You can use whatever colors you like, but no gilt-I forbid it." Eventually he ventured further than she had. "And I want at least three children-not just an heir and a spare. At least three-if you're agreeable. We'll have to have two boys, of course-my evil ugly sisters will found us to make good on that. But thereafter...as many girls as you like...as long as they look like you. Or perhaps Cordelia-she's the handsomer of the two uglies." He loved his sisters, his evil ugly sisters. Heather listened with tears in her eyes as his mind drifted and his voice gradually faded, weakened. She'd finally got her declaration, not in anything like the words she'd expected, but in a stronger, impossible-to-doubt exposition. He'd been her protector, unswerving, unflinching, always there; from a man like him, focused on a lady like her, such actions were tantamount to a declaration from the rooftops. The love she'd wanted him to admit to had been there all along, demonstrated daily right before her eyes, but she hadn't seen. Hadn't seen because she'd been focusing elsewhere, and because, conditioned as she was to resisting the same style of possessive protectiveness from her brothers, from her cousins, she hadn't appreciated his, hadn't realized that that quality had to be an expression of his feelings for her. Until now. Until now that he'd all but given his life for hers. He loved her-he'd always loved her. She saw that now, looking back down the years. He'd loved her from the time she'd fallen in love with him-the instant they'd laid eyes on each other at Michael and Caro's wedding in Hampshire four years ago. He'd held aloof, held away-held her at bay, too-believing, wrongly, that he wasn't an appropriate husband for her. In that, he'd been wrong, too. She saw it all. And as the tears overflowed and tracked down her cheeks, she knew to her soul how right he was for her. Knew, embraced, and rejoiced.

Your words and your behavior must be in line with your beliefs before you can begin to enjoy a truly authentic life. When you stop worrying about pleasing everyone and, instead, are willing to be bold enough to live according to your own values, you'll experience many benefits: -Your self confidence will soar. The more you're able to see that you don't have to make people happy, the more independence and confidence you'll gain. You'll feel content with the decisions you make, even when other people disagree with your actions, because you'll know you made the right choice. -You'll have more time and energy to devote to your goals. Instead of wasting energy trying to become the person you think others want you to be, you'll have time and energy to work on yourself. When you channel that effort toward your goals, you'll be much more likely to be successful. -You'll feel less stressed. When you set limits and healthy boundaries, you'll experience a lot less stress and irritation. You'll feel like you have more control over your life. -You'll establish healthier relationships. Other people will develop more respect for you when you behave in an assertive manner. Your communication will improve and you'll be able to prevent yourself from building a lot of anger and resentment toward people. -You'll have increased willpower. An interesting 2008 study published in the Journal of Experimental Psychology showed that people have much more willpower when they're making choices on their own accord rather than out of an attempt to please someone else. If you're only doing something to make someone else happy, you'll struggle to reach your goal. You'll be motivated to keep p the good work if you're convinced it's the best choice for you.

In order to gain knowledge about a person through nonverbal pacifiers, there are a few guidelines you need to follow: (1) Recognize pacifying behaviors when they occur. I have provided you with all of the major pacifiers. As you make a concerted effort to spot these body signals, they will become increasingly easy to recognize in interactions with other people. (2) Establish a pacifying baseline for an individual. That way you can note any increase and/or intensity in that person’s pacifying behaviors and react accordingly. (3) When you see a person make a pacifying gesture, stop and ask yourself, “What caused him to do that?” You know the individual feels uneasy about something. Your job, as a collector of nonverbal intelligence, is to find out what that something is. (4) Understand that pacifying behaviors almost always are used to calm a person after a stressful event occurs. Thus, as a general principle, you can assume that if an individual is engaged in pacifying behavior, some stressful event or stimulus has preceded it and caused it to happen. (5) The ability to link a pacifying behavior with the specific stressor that caused it can help you better understand the person with whom you are interacting. (6) In certain circumstances you can actually say or do something to see if it stresses an individual (as reflected in an increase in pacifying behaviors) to better understand his thoughts and intentions. (7) Note what part of the body a person pacifies. This is significant, because the higher the stress, the greater the amount of facial or neck stroking is involved. (8) Remember, the greater the stress or discomfort, the greater the likelihood of pacifying behaviors to follow. Pacifiers are a great way to assess for comfort and discomfort. In a sense, pacifying behaviors are “supporting players” in our limbic reactions. Yet they reveal much about our emotional state and how we are truly feeling.

Pay attention to everything the dying person says. You might want to keep pens and a spiral notebook beside the bed so that anyone can jot down notes about gestures, conversations, or anything out of the ordinary said by the dying person. Talk with one another about these comments and gestures. • Remember that there may be important messages in any communication, however vague or garbled. Not every statement made by a dying person has significance, but heed them all so as not to miss the ones that do. • Watch for key signs: a glassy-eyed look; the appearance of staring through you; distractedness or secretiveness; seemingly inappropriate smiles or gestures, such as pointing, reaching toward someone or something unseen, or waving when no one is there; efforts to pick at the covers or get out of bed for no apparent reason; agitation or distress at your inability to comprehend something the dying person has tried to say. • Respond to anything you don’t understand with gentle inquiries. “Can you tell me what’s happening?” is sometimes a helpful way to initiate this kind of conversation. You might also try saying, “You seem different today. Can you tell me why?” • Pose questions in open-ended, encouraging terms. For example, if a dying person whose mother is long dead says, “My mother’s waiting for me,” turn that comment into a question: “Mother’s waiting for you?” or “I’m so glad she’s close to you. Can you tell me about it?” • Accept and validate what the dying person tells you. If he says, “I see a beautiful place!” say, “That’s wonderful! Can you tell me more about it?” or “I’m so pleased. I can see that it makes you happy,” or “I’m so glad you’re telling me this. I really want to understand what’s happening to you. Can you tell me more?” • Don’t argue or challenge. By saying something like “You couldn’t possibly have seen Mother, she’s been dead for ten years,” you could increase the dying person’s frustration and isolation, and run the risk of putting an end to further attempts at communicating. • Remember that a dying person may employ images from life experiences like work or hobbies. A pilot may talk about getting ready to go for a flight; carry the metaphor forward: “Do you know when it leaves?” or “Is there anyone on the plane you know?” or “Is there anything I can do to help you get ready for takeoff?” • Be honest about having trouble understanding. One way is to say, “I think you’re trying to tell me something important and I’m trying very hard, but I’m just not getting it. I’ll keep on trying. Please don’t give up on me.” • Don’t push. Let the dying control the breadth and depth of the conversation—they may not be able to put their experiences into words; insisting on more talk may frustrate or overwhelm them. • Avoid instilling a sense of failure in the dying person. If the information is garbled or the delivery impossibly vague, show that you appreciate the effort by saying, “I can see that this is hard for you; I appreciate your trying to share it with me,” or “I can see you’re getting tired/angry/frustrated. Would it be easier if we talked about this later?” or “Don’t worry. We’ll keep trying and maybe it will come.” • If you don’t know what to say, don’t say anything. Sometimes the best response is simply to touch the dying person’s hand, or smile and stroke his or her forehead. Touching gives the very important message “I’m with you.” Or you could say, “That’s interesting, let me think about it.” • Remember that sometimes the one dying picks an unlikely confidant. Dying people often try to communicate important information to someone who makes them feel safe—who won’t get upset or be taken aback by such confidences. If you’re an outsider chosen for this role, share the information as gently and completely as possible with the appropriate family members or friends. They may be more familiar with innuendos in a message because they know the person well.

The most surprising discovery made by Baumeister’s group shows, as he puts it, that the idea of mental energy is more than a mere metaphor. The nervous system consumes more glucose than most other parts of the body, and effortful mental activity appears to be especially expensive in the currency of glucose. When you are actively involved in difficult cognitive reasoning or engaged in a task that requires self-control, your blood glucose level drops. The effect is analogous to a runner who draws down glucose stored in her muscles during a sprint. The bold implication of this idea is that the effects of ego depletion could be undone by ingesting glucose, and Baumeister and his colleagues have confirmed this hypothesis in several experiments. Volunteers in one of their studies watched a short silent film of a woman being interviewed and were asked to interpret her body language. While they were performing the task, a series of words crossed the screen in slow succession. The participants were specifically instructed to ignore the words, and if they found their attention drawn away they had to refocus their concentration on the woman’s behavior. This act of self-control was known to cause ego depletion. All the volunteers drank some lemonade before participating in a second task. The lemonade was sweetened with glucose for half of them and with Splenda for the others. Then all participants were given a task in which they needed to overcome an intuitive response to get the correct answer. Intuitive errors are normally much more frequent among ego-depleted people, and the drinkers of Splenda showed the expected depletion effect. On the other hand, the glucose drinkers were not depleted. Restoring the level of available sugar in the brain had prevented the deterioration of performance. It will take some time and much further research to establish whether the tasks that cause glucose-depletion also cause the momentary arousal that is reflected in increases of pupil size and heart rate.

If, then, we wish to make large-scale reforms which will not stultify themselves in the process of application, we must choose our measures in such a way that no violence or, at the worst, very little violence will be needed to enforce them. (It is worth noting in this context that reforms carried out under the stimulus of the fear of violence from foreign neighbours and with the aim of using violence more efficiently in future international wars are just as likely to be self-stultifying in the long run as reforms which cannot be enforced except by a domestic terror. The dictators have made many large-scale changes in the structure of societies they govern without having had to resort to terrorism. The population gave consent to these changes because it had been persuaded by means of intensive propaganda that they were necessary to make the country safe against "foreign aggression." Some of these changes have been in the nature of desirable reforms; but in so far as they were calculated to make the country more efficient as a war-machine, they tended to provoke other countries to increase their military efficiency and so to make the coming of war more profitable. But the nature of modern was is such that it is unlikely that any desirable reform will survive the catastrophe. Thus it will be seen that intrinsically desirable reforms, accepted without opposition, may yet be self-stultifying if the community is persuaded to accept them by means of propaganda that plays upon its fear of future violence on the part of others, or stresses the glory of future violence on the part of others, or stresses the glory of future violence when successfully used by itself.) Returning to our main theme, which is the need for avoiding domestic violence during the application of reforms, we see that a reform may be intrinsically desirable, but so irrelevant to the existing historical circumstances as to be practically useless. This does not mean that we should make the enormous mistake committed by Hegel and gleefully repeated by every modern tyrant with crimes to justify and follies to rationalize-the mistake that consists in affirming that the real is the rational, that the historical is the same as the ideal. The real is not the rational; and whatever is, is not right. At any given moment of history, the real, as we know it, contains certain elements of the rational, laboriously incorporated into its structure by patient human effort; among the things that are, some are righter than others.

And so I learned things, gentlemen. Ah, one learns when one has to; one learns when one needs a way out; one learns at all costs. One stands over oneself with a whip; one flays oneself at the slightest opposition. My ape nature fled out of me, head over heels and away, so that my first teacher was almost himself turned into an ape by it and was taken away to a mental hospital. Fortunately he was soon let out again. But I used up many teachers, several teachers at once. As I became more confident of my abilities, as the public took and interest in my progress and my future began to look bright, I engaged teachers for myself, engaged them in five communicating rooms, and took lessons from all at once by dint of leaping from one room to the other. That progress of mine! How the rays of knowledge penetrated from all sides into my awakening brain? I do not deny it: I found it exhilarating. But I must also confess: I did not overestimate it, not even then, much less now. With an effort which up till now has never been repeated I managed to reach the cultural level of an average European. In itself that might be nothing to speak of, but it is something insofar as it has helped me out of my cage and opened a special way out for me, the way of humanity. There is an excellent idiom: to fight one’s way through the thick of things; that is what I have done, I have fought through the thick of things. There was nothing else for me to do, provided that freedom was not to be my choice. As I look back on my development and survey what I have achieved so far, I do not complain, but I am not complacent either. With my hands in my trouser pockets, my bottle of wine on the table, I half lie and half sit in my rocking chair and gaze out of the window: If a visitor arrives I receive him with propriety. My manager sits in the anteroom; when I ring, he comes and listens to what I have to say. Nearly every evening I give a performance, and I have a success that could hardly be increased. When I come home late at night from banquets, from scientific receptions, from social gatherings, there sits waiting for me a half-trained chimpanzee and I take comfort from her as apes do. By day I cannot bear to see her; for she has the insane look of the bewildered half-broken animal in her eye, no one else sees it, but I do, and I cannot bear it. On the whole, at any rate, I have achieved what I have set out to achieve. But do not tell me that it was not worth the trouble. In any case, I am not appealing to any man’s verdict. I am only imparting knowledge, I am only making a report. To you also, honored Members of the Academy, I have only made a report.

She kissed his lips and felt his smile form. Alone in this beautiful space, Blake and Livia made things right. Blake kissed her slowly and patiently, like he had all the time in the world. Carefully, they eased back to lie down, and Blake braced himself above her. He smelled of mint and fresh soap. Livia put her hands on his chest and felt the densely packed muscles there. Empowered by his adoration, she shrugged off her fleece shirt, enjoying the feeling of being trapped between his arms. Blake’s eyes became stormy seas. “Damn it all to hell,” he cursed. Despite his words, Livia believed she was winning this battle of seduction. Blake kissed her mouth and sucked on her bottom lip. He moved to her earlobe and breathed, “First, I will blow, then I will lick, last I will bite.” Holy crap. Blake blew a gentle stream of minty breath along the outside of Livia’s ear, down to her neck, and along the edge of her breasts where they peeked out of her bright blue bra. Blake took his time creating an elaborate pattern on her stomach, and Livia was pretty sure he’d spelled the word torture. He increased the pressure of his breath as he grazed below her belly button to the top of her jeans. He skipped back to her mouth and gave her another long, slow kiss. “And now I lick,” he murmured. Livia bit back the embarrassingly loud moan she felt building. He gently traced the same trail his breath had left, this time with his tongue. When he reached her breast, she lost control and grabbed his hair, intent on kissing him. “No. No.” Blake held her wrists above her head. “I’ve done this to you so many times in my mind. I won’t have you rush me.” Livia groaned and arched her back in an effort to change his mind. But his slow, sexy smile told her he was doing it his way. “Fine.” Livia dutifully kept her hands above her head as he picked up where he’d left off. His tongue had her making noises that surely scared the wildlife. He spent an inordinate amount of time licking just above her belt buckle. Then again he was back to her mouth. He spoke through his kiss. “I’m going to bite you now.” Blake began down the same flaming path on Livia’s body with his teeth, nibbling in time with her heartbeat. When it speeded up, he bit slightly harder. After what seemed to be sixteen million glorious years, Blake was at the top of her jeans again. A light, almost invisible, mist from the gray clouds now gave the clearing a slick sheen. The cool rain and his hot mouth were ecstasy. Blake unbuckled her belt and used his tongue and teeth to unbutton her jeans. He chuckled as he flipped her zipper with his teeth. Each pop of the releasing zipper filled the woods as he blew again on the newly revealed skin. Livia knew what to expect this time: blow, lick, bite. Oh, sweet God! This is heaven. At last, Livia could no longer obey and reached her hands down to his angelic face. Blake glanced up as if to rebuke her, but quickly smiled and let her sit up to meet his lips. Love. Crazy, soon, ever. Love, Livia’s mind raged. She tried to tell him with kisses, but it wasn’t enough. Blake knelt before her, and Livia straddled his thighs. She pulled back to try putting it into words and noticed how Blake glistened, covered in tiny raindrops. The clear, cool pond she’d described to Cole had just exploded over them. But instead of drowning, they wore it like a cloak.