Influence Science And Practice Quotes

Embarrassment is a villain to be crushed.

we all fool ourselves from time to time in order to keep our thoughts and beliefs consistent with what we have already done or decided

Research has shown that we automatically assign to good-looking individuals such favorable traits as talent, kindness, honesty, and intelligence (for a review of this evidence, see Langlois et al., 2000).

good-looking people are aware that other people’s positive evaluations of them are not based on their actual traits and abilities but are often caused by an attractiveness “halo

The very quality of your life, whether you love it or hate it, is based upon how thankful you are toward God. It is one's attitude that determines whether life unfolds into a place of blessedness or wretchedness. Indeed, looking at the same rose bush, some people complain that the roses have thorns while others rejoice that some thorns come with roses. It all depends on your perspective. This is the only life you will have before you enter eternity. If you want to find joy, you must first find thankfulness. Indeed, the one who is thankful for even a little enjoys much. But the unappreciative soul is always miserable, always complaining. He lives outside the shelter of the Most High God. Perhaps the worst enemy we have is not the devil but our own tongue. James tells us, "The tongue is set among our members as that which . . . sets on fire the course of our life" (James 3:6). He goes on to say this fire is ignited by hell. Consider: with our own words we can enter the spirit of heaven or the agonies of hell! It is hell with its punishments, torments and misery that controls the life of the grumbler and complainer! Paul expands this thought in 1 Corinthians 10:10, where he reminds us of the Jews who "grumble[d] . . . and were destroyed by the destroyer." The fact is, every time we open up to grumbling and complaining, the quality of our life is reduced proportionally -- a destroyer is bringing our life to ruin! People often ask me, "What is the ruling demon over our church or city?" They expect me to answer with the ancient Aramaic or Phoenician name of a fallen angel. What I usually tell them is a lot more practical: one of the most pervasive evil influences over our nation is ingratitude! Do not minimize the strength and cunning of this enemy! Paul said that the Jews who grumbled and complained during their difficult circumstances were "destroyed by the destroyer." Who was this destroyer? If you insist on discerning an ancient world ruler, one of the most powerful spirits mentioned in the Bible is Abaddon, whose Greek name is Apollyon. It means "destroyer" (Rev. 9:11). Paul said the Jews were destroyed by this spirit. In other words, when we are complaining or unthankful, we open the door to the destroyer, Abaddon, the demon king over the abyss of hell! In the Presence of God Multitudes in our nation have become specialists in the "science of misery." They are experts -- moral accountants who can, in a moment, tally all the wrongs society has ever done to them or their group. I have never talked with one of these people who was happy, blessed or content about anything. They expect an imperfect world to treat them perfectly. Truly, there are people in this wounded country of ours who need special attention. However, most of us simply need to repent of ingratitude, for it is ingratitude itself that is keeping wounds alive! We simply need to forgive the wrongs of the past and become thankful for what we have in the present. The moment we become grateful, we actually begin to ascend spiritually into the presence of God. The psalmist wrote, "Serve the Lord with gladness; come before Him with joyful singing. . . . Enter His gates with thanksgiving and His courts with praise. Give thanks to Him, bless His name. For the Lord is good; His lovingkindness is everlasting and His faithfulness to all generations" (Psalm 100:2, 4-5). It does not matter what your circumstances are; the instant you begin to thank God, even though your situation has not changed, you begin to change. The key that unlocks the gates of heaven is a thankful heart. Entrance into the courts of God comes as you simply begin to praise the Lord.

people who climb to the top of just about any field eclipse their peers through something as basic as deliberate practice.

Science is often expensive, and who pays for it can influence the outcome and whether or not the results are published. As enthusiastic as we are about evidence-based practices, it’s important to remember where that evidence comes from and why we might not see contrary evidence.

Civilization advances by extending the number of operations we can perform without thinking about them. –Alfred North Whitehead

Abraham’s willingness to plunge a dagger through the heart of his young son because God, without any explanation, ordered it. We learn in this story that the correctness of an action was not judged by such considerations as apparent senselessness, harmfulness, injustice, or usual moral standards, but by the mere command of a higher authority.

Pyne: I guess your long hair makes you a girl. Zappa: I guess your wooden leg makes you a table.

Psychologists have long understood the power of the consistency principle to direct human action.

stubborn consistency allows us a very appealing luxury: We don’t have to think hard about the issues anymore.

Your practice of psycho-analysis was a mistake. It has, for the time at least, made the work of purification more complicated, not easier. The psycho-analysis of Freud is the last thing that one should associate with yoga. It takes up a certain part, the darkest, the most perilous, the unhealthiest part of the nature, the lower vital subconscious layer, isolates some of its most morbid phenomena and attributes to it and them an action out of all proportion to its true role in the nature. Modern psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mind—to take a partial or local truth, generalise it unduly and try to explain a whole field of Nature in its narrow terms—runs riot here. Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood and it can have a nasty influence and tend to make the mind and vital more and not less fundamentally impure than before.

Our bodies operate most efficiently in a state of balance, pivoting between action and relaxation, daydreaming and reasoned thought. This balance is influenced by the nasal cycle, and may even be controlled by it. It’s a balance that can also be gamed. There’s a yoga practice dedicated to manipulating the body’s functions with forced breathing through the nostrils. It’s called nadi shodhana—in Sanskrit, nadi means “channel” and shodhana means “purification”—or, more commonly, alternate nostril breathing. —

The late Alan Gregg pointed out that human population growth within the ecosystem was closely analogous to the growth of malignant tumor cells within an organism: that man was acting like a cancer on the biosphere. The multiplication of human numbers certainly seems wild and uncontrolled… Four million a month—the equivalent of the population of Chicago… We seem to be doing all right at the moment; but if you could ask cancer cells, I suspect they would think they were doing fine. But when the organism dies, so do they; and for our own, selfish, practical... reasons, I think we should be careful about how we influence the rest of the ecosystem.

Exodus 23:8–“And thou shalt take no gift; for a gift blindeth them that have sight and perverteth the words of the righteous.

the brain is not idle, passively receiving information, but produces perceptual expectations influencing how sensory information is ultimately interpreted

we hypothesized that implementing CD would influence organizational culture. Our analysis shows that this is indeed the case. If you want to improve your culture, implementing CD practices will help.

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

It was the task of industrial society to destroy all of that. All that "community" implies -- self-sufficiency, mutual aid, morality in the marketplace, stubborn tradition, regulation by custom, organic knowledge instead of mechanistic science -- had to be steadily and systematically disrupted and displaced. All of the practices that kept the individual from being a consumer had to be done away with so that the cogs and wheels of an unfettered machine called "the economy" could operate without interference, influenced merely by invisible hands and inevitable balances and all the rest of that benevolent free-market system guided by what Cobbett called, his lip curled toward Hume and James Steuart and Adam Smith, "Scotch Feelosophy.

Hitler is all the war-lords and witch-doctors in history rolled into one. Therefore, argues Wells, he is an absurdity, a ghost from the past, a creature doomed to disappear almost immediately. But unfortunately the equation of science with common sense does not really hold good. The aeroplane, which was looked forward to as a civilising influence but in practice has hardly been used except for dropping bombs, is the symbol of that fact. Modern Germany is far more scientific than England, and far more barbarous. Much of what Wells has imagined and worked for is physically there in Nazi Germany. The order, the planning, the State encouragement of science, the steel, the concrete, the aeroplanes, are all there, but all in the service of ideas appropriate to the Stone Age.

But what is the use of the humanities as such? Admittedly they are not practical, and admittedly they concern themselves with the past. Why, it may be asked, should we engage in impractical investigations, and why should we be interested in the past? The answer to the first question is: because we are interested in reality. Both the humanities and the natural sciences, as well as mathematics and philosophy, have the impractical outlook of what the ancients called vita contemplativa as opposed to vita activa. But is the contemplative life less real or, to be more precise, is its contribution to what we call reality less important, than that of the active life? The man who takes a paper dollar in exchange for twenty-five apples commits an act of faith, and subjects himself to a theoretical doctrine, as did the mediaeval man who paid for indulgence. The man who is run over by an automobile is run over by mathematics, physics and chemistry. For he who leads the contemplative life cannot help influencing the active, just as he cannot prevent the active life from influencing his thought. Philosophical and psychological theories, historical doctrines and all sorts of speculations and discoveries, have changed, and keep changing, the lives of countless millions. Even he who merely transmits knowledge or learning participates, in his modest way, in the process of shaping reality - of which fact the enemies of humanism are perhaps more keenly aware than its friends. It is impossible to conceive of our world in terms of action alone. Only in God is there a "Coincidence of Act and Thought" as the scholastics put it. Our reality can only be understood as an interpenetration of these two.

With simple tasks such as typing, driving, or playing golf and tennis, we reach our highest level of proficiency after about 50 hours of practice; then our performance skills become automated. We’re able to execute them smoothly and with minimal effort, but further development stops. We assume we’ve reached our highest performance level, and we don’t think to learn new and better methods.

...pseudo-scientific minds, like those of the scientist or the painter in love with the pictorial, both teaching as they were taught to become architects, practice a kind of building which is inevitably the result of conditioning of the mind instead of enlightenment. By this standard means also, the old conformities are appearing as new but only in another guise, more insidious because they are especially convenient to the standardizations of the modernist plan-factory and wholly ignorant of anything but public expediency. So in our big cities architecture like religion is helpless under the blows of science and the crushing weight of conformity--caused to gravitate to the masquerade in our streets in the name of "modernity." Fearfully concealing lack of initial courage or fundamental preparation or present merit: reactionary. Institutional public influences calling themselves conservative are really no more than the usual political stand-patters or social lid-sitters. As a feature of our cultural life architecture takes a backward direction, becomes less truly radical as our life itself grows more sterile, more conformist. All this in order to be safe? How soon will "we the people" awake to the fact that the philosophy of natural or intrinsic building we are here calling organic is at one with our freedom--as declared, 1776?

Religion has no place in the science classroom, where it may abridge students’ opportunities to learn the methods, discoveries, and explanatory hypotheses of science. Rather, its place is in the hearts of the men and women who study and then practice scientific exploration. Ethics can’t influence the outcome of an experiment, but they can serve as a useful adjunct to the questions that get asked in the first place, and to the applications thereafter.

It practically shattered the political, scientific and religious fabric of today’s greatest power – the United States of America. The world’s most terrible secret was immediately instituted. A fierce diplomatic fight and tremendous political pressure started because Romania wanted to make the discovery known to the entire world. Given its specificity, the discovery threatened the very political and ideological influence of the Vatican and shatters beyond retrieval both the anthropological beliefs of modern science and the ideas about the history of our planet and of humankind.

In the course of an extended investigation into the nature of inflammation, and the healthy and morbid conditions of the blood in relation to it, I arrived several years ago at the conclusion that the essential cause of suppuration in wounds is decomposition brought about by the influence of the atmosphere upon blood or serum retained within them, and, in the case of contused wounds, upon portions of tissue destroyed by the violence of the injury. To prevent the occurrence of suppuration with all its attendant risks was an object manifestly desirable, but till lately apparently unattainable, since it seemed hopeless to attempt to exclude the oxygen which was universally regarded as the agent by which putrefaction was effected. But when it had been shown by the researches of Pasteur that the septic properties of the atmosphere depended not on the oxygen, or any gaseous constituent, but on minute organisms suspended in it, which owed their energy to their vitality, it occurred to me that decomposition in the injured part might be avoided without excluding the air, by applying as a dressing some material capable of destroying the life of the floating particles.

Robert Heinlein may be responsible for more technical innovations, more rhetorical figures that have been absorbed into the particular practice of science fiction writing; his influence is certainly greater. But if this is so, it is at an extremely high cost, both ethically and aesthetically. (I use the terms in the same sense that allowed the young Ludwig Wittgenstein to jot in his notebook, on the 24th of July, 1916, almost two years before Sturgeon was born, “Ethics and aesthetics are one and the same”—the very sense, I presume, that allowed the young Georg Lukacs to write, only a year before that, in his Theory of the Novel, that fiction is “the only art form in which the artist’s ethical position is the aesthetic problem.”)

Since the early 1920s a unique spiritual path has existed in Japan. This distinctly Japanese version of yoga is called Shin-shin-toitsu-do, and it combines seated meditation, moving meditation, breathing exercises, and other disciplines to help practitioners realize unification of mind and body. Besides yoga, it is a synthesis of methods, influenced by Japanese meditation, healing arts, and martial arts; along with Western psychology, medicine, and science. Shin-shin-toitsu-do is widely practiced throughout Japan, although it is almost unknown in other countries. Through its principles of mind and body coordination people have an opportunity to realize their full potential in everyday life.A remarkable man created this path, and he led an equally remarkable life. He was known in Japan as Nakamura Tempu Sensei, and this is his story.

One cannot do justice to Marx without recognizing his sincerity. His open-mindedness, his sense of facts, his distrust of verbiage, and especially of moralizing verbiage, made him one of the world’s most influential fighters against hypocrisy and pharisaism. He had a burning desire to help the oppressed, and was fully conscious of the need for proving himself in deeds, and not only in words. His main talents being theoretical, he devoted immense labour to forging what he believed to be scientific weapons for the fight to improve the lot of the vast majority of men. His sincerity in his search for truth and his intellectual honesty distinguish him, I believe, from many of his followers (although unfortunately he did not altogether escape the corrupting influence of an upbringing in the atmosphere of Hegelian dialectics, described by Schopenhauer as ‘destructive of all intelligence’). Marx’s interest in social science and social philosophy was fundamentally a practical interest. He saw in knowledge a means of promoting the progress of man.

So the question arose now, as it had in the wake of the Mongol holocaust: if the triumphant expansion of the Muslim project proved the truth of the revelation, what did the impotence of Muslims in the face of these new foreigners signify about the faith? With this question looming over the Muslim world, movements to revive Islam could not be extricated from the need to resurrect Muslim power. Reformers could not merely offer proposals for achieving more authentic religions experiences. They had to expound on how the authenticity they proposed would get history back on course, how their proposals would restore the dignity and splendor of the Umma, how they would get Muslims moving again toward the proper endpoint of history: perfecting the community of justice and compassion that flourished in Medina in the original golden moment and enlarging it until it included all the world. Many reformers emerged and many movements bubbled up, but all of them can sorted into three general sorts of responses to the troubling question. One response was to say that what needed changing was not Islam, but Muslims. Innovation, alterations, and accretions had corrupted the faith, so that no one was practicing the true Islam anymore. What Muslims needed to do was to shut out Western influence and restore Islam to its pristine, original form. Another response was to say that the West was right. Muslims had gotten mired in obsolete religious ideas; they had ceded control of Islam to ignorant clerics who were out of touch with changing times; they needed to modernize their faith along Western lines by clearing out superstition, renouncing magical thinking, and rethinking Islam as an ethical system compatible with science and secular activities. A third response was to declare Islam the true religion but concede that Muslims had certain things to learn from the West. In this view, Muslims needed to rediscover and strengthen the essence of their own faith, history and traditions, but absorb Western learning in the fields of science and technology. According to this river of reform, Muslims needed to modernize but could do so in a distinctively Muslim way: science was compatible with the Muslim faith and modernization did not have to mean Westernization.

But it is on occasions like this that I always think how different everything would be if we in the Orient had developed our own science. Suppose for instance that we had developed our own physics and chemistry: would not the techniques and industries based on them have taken a different form, would not our myriads of everyday gadgets, our medicines, the products of our industrial art - would they not have suited our national temper better than they do? In fact our conception of physics itself, and even the principles of chemistry, would probably differ from that of Westerners; and the facts we are now taught concerning the nature and function of light, electricity, and atoms might well have presented themselves in a different form. Of course I am only indulging in idle speculation: of scientific matters I know nothing. But had we developed independently at least the more practical sorts of inventions, this could not but have had profound influence upon the conduct of our everyday lives, and even upon government, religion, art, and business. The Orient quite conceivably could have opened up a world of technology entirely its own.

The idea which had long ago and often occurred to him during the period of his active service, that there was and could be no sort of military science, and that therefore there could not be such a thing as military genius, seemed to him now to be an absolutely obvious truth. “What theory and science can there be of a subject of which the conditions and circumstances are uncertain and can never be definitely known, in which the strength of the active forces engaged can be even less definitely measured? No one can, or possibly could, know the relative positions of our army and the enemy's in another twenty-four hours, and no one can gauge the force of this or the other detachment. Sometimes when there is no coward in front to cry, ‘We are cut off!' and to run, but a brave, spirited fellow leads the way, shouting ‘Hurrah!' a detachment of five thousand is as good as thirty thousand, as it was at Schöngraben, while at times fifty thousand will run from eight thousand, as they did at Austerlitz. How can there be a science of war in which, as in every practical matter, nothing can be definite and everything depends on countless conditions, the influence of which becomes manifest all in a moment, and no one can know when that moment is coming.

Along with saying no, the easiest thing you can do to become more influential is just ask. Ask more often, ask more directly, and ask for more. People who ask for what they want get better grades, more raises and promotions, and bigger job opportunities and even more orgasm. This might seem obvious but apparently it isn't. Most people do not realize how often they are not asking until they start asking more often. Whenever our MBA course ends and students share the biggest thing they have learned - after we have done so much together - the most common answer is “just ask”. The full realization comes from practice. What if you’re not sure how to ask? Just ask the other person. Seriously. One of the simplest and most surprising influence hacks is that if you ask people how to influence them, they will often tell you. Most of us are reluctant to ask because we fundamentally misunderstand the psychology of asking and we underestimate our likelihood of success. In one series of experiments, employees were more likely to turn in mediocre work than to ask for deadline extension, fearing their supervisor, would think them incompetent if they asked for extra time. But they had it backward: Managers saw extension requests as a good sign of capability and motivation. Pg 64, 65

The imperialist found it useful to incorporate the credible and seemingly unimpeachable wisdom of science to create a racial classification to be used in the appropriation and organization of lesser cultures. The works of Carolus Linnaeus, Georges Buffon, and Georges Cuvier, organized races in terms of a civilized us and a paradigmatic other. The other was uncivilized, barbaric, and wholly lower than the advanced races of Europe. This paradigm of imaginatively constructing a world predicated upon race was grounded in science, and expressed as philosophical axioms by John Locke and David Hume, offered compelling justification that Europe always ought to rule non-Europeans. This doctrine of cultural superiority had a direct bearing on Zionist practice and vision in Palestine. A civilized man, it was believed, could cultivate the land because it meant something to him; on it, accordingly, he produced useful arts and crafts, he created, he accomplished, he built. For uncivilized people, land was either farmed badly or it was left to rot. This was imperialism as theory and colonialism was the practice of changing the uselessly unoccupied territories of the world into useful new versions of Europe. It was this epistemic framework that shaped and informed Zionist attitudes towards the Arab Palestinian natives. This is the intellectual background that Zionism emerged from. Zionism saw Palestine through the same prism as the European did, as an empty territory paradoxically filled with ignoble or, better yet, dispensable natives. It allied itself, as Chaim Weizmann said, with the imperial powers in carrying out its plans for establishing a Jewish state in Palestine. The so-called natives did not take well to the idea of Jewish colonizers in Palestine. As the Zionist historians, Yehoshua Porath and Neville Mandel, have empirically shown, the ideas of Jewish colonizers in Palestine, this was well before World War I, were always met with resistance, not because the natives thought Jews were evil, but because most natives do not take kindly to having their territory settled by foreigners. Zionism not only accepted the unflattering and generic concepts of European culture, it also banked on the fact that Palestine was actually populated not by an advanced civilization, but by a backward people, over which it ought to be dominated. Zionism, therefore, developed with a unique consciousness of itself, but with little or nothing left over for the unfortunate natives. In fact, I would go so far as to say that if Palestine had been occupied by one of the well-established industrialized nations that ruled the world, then the problem of displacing German, French, or English inhabitants and introducing a new, nationally coherent element into the middle of their homeland would have been in the forefront of the consciousness of even the most ignorant and destitute Zionists. In short, all the constitutive energies of Zionism were premised on the excluded presence, that is, the functional absence of native people in Palestine; institutions were built deliberately shutting out the natives, laws were drafted when Israel came into being that made sure the natives would remain in their non-place, Jews in theirs, and so on. It is no wonder that today the one issue that electrifies Israel as a society is the problem of the Palestinians, whose negation is the consistent thread running through Zionism. And it is this perhaps unfortunate aspect of Zionism that ties it ineluctably to imperialism- at least so far as the Palestinian is concerned. In conclusion, I cannot affirm that Zionism is colonialism, but I can tell you the process by which Zionism flourished; the dialectic under which it became a reality was heavily influenced by the imperialist mindset of Europe. Thank you. -Fictional debate between Edward Said and Abba Eban.

But the Hermetic Teachings go much further than do those of modern science. They teach that all manifestation of thought, emotion, reason, will or desire, or any mental state or condition, are accompanied by vibrations, a portion of which are thrown off and which tend to affect the minds of other persons by "induction." This is the principle which produces the phenomena of "telepathy"; mental influence, and other forms of the action and power of mind over mind, with which the general public is rapidly becoming acquainted, owing to the wide dissemination of occult knowledge by the various schools, cults and teachers along these lines at this time. Every thought, emotion or mental state has its corresponding rate and mode of vibration. And by an effort of the will of the person, or of other persons, these mental states may be reproduced, just as a musical tone may be reproduced by causing an instrument to vibrate at a certain rate — just as color may be reproduced in the same way. By a knowledge of the Principle of Vibration, as applied to Mental Phenomena, one may polarize his mind at any degree he wishes, thus gaining a perfect control over his mental states, moods, etc. In the same way he may affect the minds of others, producing the desired mental states in them. In short, he may be able to produce on the Mental Plane that which science produces on the Physical Plane — namely, "Vibrations at Will." This power of course may be acquired only by the proper instruction, exercises, practice, etc., the science being that of Mental Transmutation, one of the branches of the Hermetic Art.

The men entered the sumptuously furnished reception room of the office suite. After the first greeting, they were silent, uncomfortable. They didn’t know what to say. Doc Savage’s father had died from a weird cause since they last saw Doc. The elder Savage had been known throughout the world for his dominant bearing and his good work. Early in life, he had amassed a tremendous fortune— for one purpose. That purpose was to go here and there, from one end of the world to the other, looking for excitement and adventure, striving to help those who needed help, punishing those who deserved it. To that creed he had devoted his life. His fortune had dwindled to practically nothing. But as it shrank, his influence had increased. It was unbelievably wide, a heritage befitting the man. Greater even, though, was the heritage he had given his son. Not in wealth, but in training to take up his career of adventure and righting of wrongs where it left off. Clark Savage, Jr., had been reared from the cradle to become the supreme adventurer. Hardly had Doc learned to walk, when his father started him taking the routine of exercises to which he still adhered. Two hours each day, Doc exercised intensively all his muscles, senses, and his brain. As a result of these exercises, Doc possessed a strength superhuman. There was no magic about it, though. Doc had simply built up muscle intensively all his life. Doc’s mental training had started with medicine and surgery. It had branched out to include all arts and sciences. Just as Doc could easily overpower the gorilla-like Monk in spite of his great strength, so did Doc know more about chemistry. And that applied to Renny, the engineer; Long Tom, the electrical wizard; Johnny, the geologist and the archaeologist; and Ham, the lawyer. Doc had been well trained for his work.

In previous chapters I have mentioned moral positivism (especially that of Hegel), the theory that there is no moral standard but the one which exists; that what is, is reasonable and good; and therefore, that might is right. The practical aspect of this theory is this. A moral criticism of the existing state of affairs is impossible, since this state itself determines the moral standard of things. Now the historicist moral theory we are considering is nothing but another form of moral positivism. For it holds that coming might is right. The future is here substituted for the present—that is all. And the practical aspect of the theory is this. A moral criticism of the coming state of affairs is impossible, since this state determines the moral standard of things. The difference between ‘the present’ and ‘the future’ is here, of course, only a matter of degree. One can say that the future starts to-morrow, or in 500 years, or in 100. In their theoretical structure there is no difference between moral conservatism, moral modernism, and moral futurism. Nor is there much to choose between them in regard to moral sentiments. If the moral futurist criticizes the cowardice of the moral conservative who takes sides with the powers that be, then the moral conservative can return the charge; he can say that the moral futurist is a coward since he takes sides with the powers that will be, with the rulers of to-morrow. I feel sure that, had he considered these implications, Marx would have repudiated historicist moral theory. Numerous remarks and numerous actions prove that it was not a scientific judgement but a moral impulse, the wish to help the oppressed, the wish to free the shamelessly exploited and miserable workers, which led him to socialism. I do not doubt that it is this moral appeal that is the secret of the influence of his teaching. And the force of this appeal was tremendously strengthened by the fact that he did not preach morality in the abstract. He did not pretend to have any right to do so. Who, he seems to have asked himself, lives up to his own standard, provided it is not a very low one? It was this feeling which led him to rely, in ethical matters, on under-statements, and which led him to the attempt to find in prophetic social science an authority in matters of morals more reliable than he felt himself to be. Surely, in Marx’s practical ethics such categories as freedom and equality played the major rôle. He was, after all, one of those who took the ideals of 1789 seriously. And he had seen how shamelessly a concept like ‘freedom’ could be twisted. This is why he did not preach freedom in words—why he preached it in action. He wanted to improve society and improvement meant to him more freedom, more equality, more justice, more security, higher standards of living, and especially that shortening of the working day which at once gives the workers some freedom. It was his hatred of hypocrisy, his reluctance to speak about these ‘high ideals’, together with his amazing optimism, his trust that all this would be realized in the near future, which led him to veil his moral beliefs behind historicist formulations.

If they had kept quiet, and lain low for a time, things might have fizzled out as another unreal Wortstreist, blown up by a few ambitious authors of the party press. As it was, they decided to counter-attack the noisy, irrepressible outsiders--foreigners, to boot--and so forced a reluctant leadership to turn its full, slow, wrath against them; and against Bernstein too. For the most practical manifestation of revisionism was indiscipline and disobedience, a door opened to centrifugal forces of bourgeois influence.

Therefore, when children of different racial groups are thrown into the incessant, harsh competition of the standard American classroom, we ought to—and do—see hostilities worsen.

superstition ˌsuːpəˈstɪʃ(ə)n,ˌsjuː-/Submit noun excessively credulous belief in and reverence for the supernatural. "he dismissed the ghost stories as mere superstition" synonyms: unfounded belief, credulity; More antonyms: science a widely held but irrational belief in supernatural influences, especially as leading to good or bad luck, or a practice based on such a belief. plural noun: superstitions "she touched her locket for luck, a superstition she'd had since childhood" synonyms: myth, belief, old wives' tale, notion

What distinguishes us above all from Muslim-born or converted individuals—“psychologically”, one could say—is that our mind is a priori centered on universal metaphysics (Advaita Vedānta, Shahādah, Risālat al-Ahadiyah) and the universal path of the divine Name (japa-yoga, nembutsu, dhikr, prayer of the heart); it is because of these two factors that we are in a traditional form, which in fact—though not in principle—is Islam. The universal orthodoxy emanating from these two sources of authority determines our interpretation of the sharī'ah and Islam in general, somewhat as the moon influences the oceans without being located on the terrestrial globe; in the absence of the moon, the motions of the sea would be inconceivable and “illegitimate”, so to speak. What universal metaphysics says has decisive authority for us, as does the “onomatological” science connected to it, a fact that once earned us the reproach of “de-Islamicizing Islam”; it is not so much a matter of the conscious application of principles formulated outside of Islamism by metaphysical traditions from Asia as of inspirations in conformity with these principles; in a situation such as ours, the spiritual authority—or the soul that is its vehicle—becomes like a point of intersection for all the rays of truth, whatever their origin. One must always take account of the following: in principle the universal authority of the metaphysical and initiatic traditions of Asia, whose point of view reflects the nature of things more or less directly, takes precedence—when such an alternative exists—over the generally more “theological” authority of the monotheistic religions; I say “when such an alternative exists”, for obviously it sometimes happens, in esoterism as in essential symbolism, that there is no such alternative; no one can deny, however, that in Semitic doctrines the formulations and rules are usually determined by considerations of dogmatic, moral, and social opportuneness. But this cannot apply to pure Islam, that is, to the authority of its essential doctrine and fundamental symbolism; the Shahādah cannot but mean that “the world is false and Brahma is true” and that “you are That” (tat tvam asi), or that “I am Brahma” (aham Brahmāsmi); it is a pure expression of both the unreality of the world and the supreme identity; in the same way, the other “pillars of Islam” (arqān al-Dīn), as well as such fundamental rules as dietary and artistic prohibitions, obviously constitute supports of intellection and realization, which universal metaphysics—or the “Unanimous Tradition”—can illuminate but not abolish, as far as we are concerned. When universal wisdom states that the invocation contains and replaces all other rites, this is of decisive authority against those who would make the sharī'ah or sunnah into a kind of exclusive karma-yoga, and it even allows us to draw conclusions by analogy (qiyās, ijtihād) that most Shariites would find illicit; or again, should a given Muslim master require us to introduce every dhikr with an ablution and two raka'āt, the universal—and “antiformalist”—authority of japa-yoga would take precedence over the authority of this master, at least in our case. On the other hand, should a Hindu or Buddhist master give the order to practice japa before an image, it goes without saying that it is the authority of Islamic symbolism that would take precedence for us quite apart from any question of universality, because forms are forms, and some of them are essential and thereby rejoin the universality of the spirit. (28 January 1956)

This book will not supply an answer to these deep issues , but I believe that it may open the door to them by a crack-albeit only by a crack. It will not tells us that there need necessarily be a 'self' whose actions are not attributable to external cause, but it will tell us to broaden our view as to the very nature of what a 'cause' might be. A 'cause' could be something that cannot be computed in practice or in principle. I shall argue that when a 'cause' is the effect of our conscious actions, then it must be something very subtle, certainly beyond computation, beyond chaos, and also beyond any purely random influences. Whether such a concept of 'cause' could lead us any closer to an understanding of the profound issue (or the 'illusion'?) of our free wills is a matter for the future.

Brücke was also important as one or the scientists who introduced the methods of chemistry and physics into medical and biological study. His influence in linguistics may have added to the practice of analysing and classifying languages, as well as sets of sounds and forms, much like the objects of study in these sciences.

A person can trigger a feeling of indebtedness by doing us an uninvited favor (Paese & Gilin, 2000). Recall that the rule states only that we should provide to others the kind of actions they have provided us; it does not require us to have asked for what we have received in order to feel obligated to repay.

But by 1989–90, it became obvious that the majority of thrown materials didn’t fall into the reactor’s pit and didn’t fulfill their tasks. The combination of rated and measured curves should, most likely, be considered a result of the “hypnotic influence” of high science upon the results of incorrect measuring. Let’s consider some facts. The first one. Consider the Central Hall of the reactor. It’s covered by huge hills of thrown materials. This could be observed from the helicopters before completion of the Shelter that encased the reactor; and it was proved by the exploratory groups that got inside the hall after a long preparatory period. But this doesn’t exclude the fact that the major part of the materials landed in the reactor’s pit. The second fact. In the middle of 1988, with the help of optical instruments and TV cameras, researchers managed to see what was inside the pit of the reactor. They found practically no thrown materials. But here one can object that these materials fell into an area of extraordinarily high temperatures, and they melted and spread over the lower rooms of the reactor. Such a process could take place. On the lower floors, they did discover great accumulations of solid lava-like masses that contained nuclear fuel. The third fact. The presence of lead would indicate that those lava-like masses contained not only materials of the reactor itself—concrete, dolomite, sand, steel, zirconium, etc.—but also materials thrown from the helicopters. But there is no lead in the reactor and the nearest rooms, even though over two thousand tons of it was thrown in! After investigation of dozens of samples, it was found that the quantity of lead in the lava masses was too small. That meant the lead didn’t get into the pit. The other components of the thrown materials fell in such a small quantity, they couldn’t influence the behavior of the release. These are the known facts.

It should come as no surprise, then, that there is a strong but sad parallel in the human jungle. We too have profiteers who mimic trigger features for our own brand of automatic responding. Unlike the mostly instinctive response sequences of nonhumans, however, our automatic tapes usually develop from psychological principles or stereotypes we have learned to accept.

Using the techniques, perspective, and language of planetary exploration, Sagan, Toon, and Pollack published a paper in Science in 1979, long before climate change became the issue it is now, entitled, “Anthropogenic Albedo Changes and the Earth’s Climate,” in which they discussed how changing land use practices by human societies (starting with fires set by hunter-gatherers, expanding with the Agricultural Revolution, and accelerating with the Industrial Revolution) had likely been influencing our planet’s climate for a very long time. Then,

In Fully Present: The Science, Art, and Practice of Mindfulness, Susan Smalley and Diana Winston argue that, “Learning to live mindfully does not mean living in a perfect world, but rather living a full and contented life in a world in which both joys and challenges are givens. Although mindfulness does not remove the ups and downs of life, it changes how experiences like losing a job, getting a divorce, struggling at home or at school, births, marriages, illnesses, death and dying influence you and how you influence the experience. . . . In other words, mindfulness changes your relationship to life.

Allison Coudert has argued that Leibniz was almost certainly influenced by Jewish Kabbalah, with its own esoteric use of combinatorial procedures for exploring the mysteries of the Godhead through gematria and other arithmosophical theurgies.7 Despite the arcane sources of his inspiration, however, Leibniz was not alone among mainstream early modern philosophers in the quest for a “science of sciences,” nor was he alone among moderns in his quest for secret knowledge, as evidenced, for example, by Newton's vast writings on alchemy. Even Descartes, who argued for a rigid distinction between mind and matter, had insisted on their practical unity at the level of “the living.” As Deleuze puts it in his preface to Malfatti's work, “Beyond a psychology disincarnated in thought, and a physiology mineralized in matter,” even Descartes believed in the possibility of a unified field “where life is defined as knowledge of life, and knowledge as life of knowledge” (MSP, 143). This is the unity, Deleuze asserts, to which Malfatti's account of mathesis as a “true medicine” aspires. Deleuze explicitly refers to mathesis universalis at several key points in Difference and Repetition, particularly in connection with what he calls the “esoteric” history of the calculus (DR, 170). As Christian Kerslake has argued, Deleuze's reference here is not merely to obscure or unusual interpretations of mathematics, but to the decisive significance of Josef Hoëné-Wronski, a Polish French émigré who had elaborated a “messianism” of esoteric knowledge based on the idea that the calculus represented access to the total range of cosmic periodicities and rhythmic imbrications.8 The full implications

In the rein of ignorance, the constant state of war which lasted for twenty years did not stop a certain amount of rationality that allowed this writings. pg200 And young men are accustomed from the first to idleness, effeminacy and frivolity, coming eventually to the business of life with empty heads and hearts crammed with false ideals…less credit and wealth, less dignity and prestige. They display vanity, but legitimate pride never. The men of pleasure are well received in society because they are light-hearted, gay, witty, dissipated, easy-going, amateurs of every pleasure. Pg224 The fair dames of the period resorted to every means to stimulate their sensibilities. They seek excitement in dissecting dead bodies. “The young Contesse de Coigny was so passionately fond of this dreadful study (Anatomy), that she would never start on a journey without taking in the boot of her traveling carriage a corpse to dissect, just as one takes with one a book to read.” – Mme. de Gengis, Mémoires, vol I. This mania for dissection was for some time extremely fashionable with ladies of quality. Pg226 On these ridiculous types was built up the whole school of impotent and despairing lovers, who under a nauseous pretence of being so romantic and interesting, prolonged for half a century longer the silly affectation of sentimental melancholy, in other words, a green-sickness of skepticism complicated with pulmonary consumption! Pg227 A familiar axiom of economic science declares that “every vicious act is followed by diminution of force.” Pg229 The Mousquetaires had began by displaying a most laudable zeal, but it was soon discovered that these gentlemen were better at noise than real work. Pg230 “The deterioration of type among noble families,” says Moreau de Tours, “is noted in numerous writers; Pope remarks to Spencer on the sorry looks of members of the English aristocracy in his day; and in the same way physiologists had even earlier noted the short stature of the Spanish grandees at the court of Philip V.” As for Frenchmen, long before 1789, they were amongst the poorest specimens of humanity, according to the testimony of many witnesses. Pg237 The practices of the man of pleasure, the libertine modes, in full completeness, count at most only some forty years of life, – after which the reign of hypocrisy sets in. Thus ends the Sword. A progress of degradation with glowing phraseology, cajoleries and falsity. They put on exaggerated airs of mock-modesty, and assume a scornful pose before their admirers, all the time longing to be noticed. The old punctilious sense of honor have ceased to exist while finally the practices of the man of pleasure, the libertine modes, in full completeness, count at most only some forty years of life, – after which the reign of hypocrisy sets in.

As another example, in samyama one may focus on the processes of time, change, and transformation. The siddhi that arises is the simultaneous perception of the past, present, and the future. The idea that the present contains the past is common knowledge; we call this memory. The idea that the present is also influenced by the future may seem odd, but this quasi-teleological concept is accommodated within today’s physics.153 For example, in quantum theory the idea that the present is constrained by both the past and the future is respectable, but of greater importance, there is now experimental evidence supporting it, published in 2012 in the journal Nature Physics.154 The originators of this concept are not mystics. They include physicist Yakir Aharonov, who was awarded the US National Medal of Science in 2010 and is regarded as one of the world’s leading quantum theorists.155, 156 The future influencing the present might sound strange, but practically everything seems strange the moment we step outside of the everyday world and probe either the inner depths or the outer limits of reality. Likewise, the siddhis seem contrary to common sense only because they arise from depths of awareness that lie far beyond the common senses.

Our second chakra, the Swadisthan, is located in the area of our abdomen and is governed by Mercury. Mercury governs in astrology the signs of Gemini and Virgo. This chakra's most important function is to break down fat cells in the stomach and provide the energy needed to renew white and gray cells within the brain. It also reinforces our capacity to think. This chakra supports all areas of our sense of esthetics and creativity. The ability to easily comprehend, and come up with practical solutions to our life and knowledge issues all come from this chakra. Mercury is an astrological representation of intelligence, mind and creativity. With this chakra pure knowledge flows into our being out of the Greater Consciousness. Mercury acts as a bridge between mind, spirit and matter. It rules science and the fine arts. Strong Mercury energy can connect even the most complex thoughts and difficult concepts in the birth chart. People who are under this planet's influence experience constant mental activity. This could produce an easily angry and impatient nature. The result is the same when we make too much use of the energy of our second chakra. A balanced Swadisthan provides a person with clear attention to making healthy decisions.

For the pre-release 'God 4.0: On the Nature of Higher Consciousness and the Experimence called God' -- “In a compelling blend of solid psychological science and surprisingly universal religious practice, God 4.0 reveals rarified insights into a uniquely human form of consciousness. It is mind blowing, indeed.

Celebrities Ain't Health Experts (The Sonnet) Celebrities and influencers are not health experts, Stop taking medical advice from halfwits of wellness. Stop being a two-bit doctor from ten minutes of googling, For Google is not a substitute for doctors and nurses. Compared to that of a trained and experienced doctor, Even as a neurobiologist my diagnosis skills are insignifant. Then why can't you accept that when it comes to medicine, Your opinion is worth no more than a counterfeit coin. One goes through years of training and many sleepless nights, Then they earn the right to wear the white coat of service. And yet upon spending an hour surfing on the internet, You put on the personality of a grey-haired neurologist! Lack of expertise is by no means the same as lack of dignity. But denial of expertise indicates a definite lack of senility.

Flagship: This is the experience that is most consistent; it happens weekly, monthly, or on some other set cadence. For Influencers it is the Influencers Dinner; sports teams like the Springboks have practices, while their fans have games; religions have service; and CreativeMornings have

Halsted founded the surgical training program at Johns Hopkins Hospital in Baltimore, Maryland, in May 1889. As chief of the Department of Surgery, his influence was considerable, and his beliefs about how young doctors must apply themselves to medicine, formidable. The term “residency” came from Halsted’s belief that doctors must live in the hospital for much of their training, allowing them to be truly committed in their learning of surgical skills and medical knowledge. Halsted’s mentality was difficult to argue with, since he himself practiced what he preached, being renowned for a seemingly superhuman ability to stay awake for apparently days on end without any fatigue. But Halsted had a dirty secret that only came to light years after his death, and helped explain both the maniacal structure of his residency program and his ability to forgo sleep. Halsted was a cocaine addict.

Fifteen years ago, when I was in the private sector, I learned to say that the goal of stabilizing human influences on the climate was “a challenge,” while in government it was talked about as “an opportunity.” Now back in academia, I can more forthrightly call it what it is: “a practical impossibility,” as I’ll discuss in this book’s Part II.

The reorganisation of the world has at first to be mainly the work of a "movement" or a Party or a religion or cult, whatever we choose to call it. We may call it New Liberalism or the New Radicalism or what not. It will not be a close-knit organisation, toeing the Party line and so forth. It may be a very loose-knit and many faceted, but if a sufficient number of minds throughout the world, irrespective of race, origin or economic and social habituations, can be brought to the free and candid recognition of the essentials of the human problem, then their effective collaboration in a conscious, explicit and open effort to reconstruct human society will ensue. And to begin with they will do all they can to spread and perfect this conception of a new world order, which they will regard as the only working frame for their activities, while at the same time they will set themselves to discover and associate with themselves, everyone, everywhere, who is intellectually able to grasp the same broad ideas and morally disposed to realise them. The distribution of this essential conception one may call propaganda, but in reality it is education. The opening phase of this new type of Revolution must involve therefore a campaign for re-invigorated and modernised education throughout the world, an education that will have the same ratio to the education of a couple of hundred years ago, as the electric lighting of a contemporary city has to the chandeliers and oil lamps of the same period. On its present mental levels humanity can do no better than what it is doing now. Vitalising education is only possible when it is under the influence of people who are themselves learning. It is inseparable from the modern idea of education that it should be knit up to incessant research. We say research rather than science. It is the better word because it is free from any suggestion of that finality which means dogmatism and death. All education tends to become stylistic and sterile unless it is kept in close touch with experimental verification and practical work, and consequently this new movement of revolutionary initiative, must at the same time be sustaining realistic political and social activities and working steadily for the collectivisation of governments and economic life. The intellectual movement will be only the initiatory and correlating part of the new revolutionary drive. These practical activities must be various. Everyone engaged in them must be thinking for himself and not waiting for orders. The only dictatorship he will recognise is the dictatorship of the plain understanding and the invincible fact. And if this culminating Revolution is to be accomplished, then the participation of every conceivable sort of human+being who has the mental grasp to see these broad realities of the world situation and the moral quality to do something about it, must be welcomed. Previous revolutionary thrusts have been vitiated by bad psychology. They have given great play to the gratification of the inferiority complexes that arise out of class disadvantages. It is no doubt very unjust that anyone should be better educated, healthier and less fearful of the world than anyone else, but that is no reason why the new Revolution should not make the fullest use of the health, education, vigour and courage of the fortunate. The Revolution we are contemplating will aim at abolishing the bitterness of frustration. But certainly it will do nothing to avenge it. Nothing whatever. Let the dead past punish its dead.

Conway Zirkle and the Persistence of "Marxian Biology" in the Western Social Sciences" by J.W. Jamieson There can be no doubt that the influence of those who oppose the application of the findings of biological and genetic research to the understanding of human social behavior was greatly enhanced by the temporary fashion for "Social Darwinism" at the turn of the century, with its erroneous emphasis upon individual competition in evolution to the exclusion of group competition. Social Darwinists did not see that cooperation within the group enhanced the competitiveness of the group in its struggle for survival against other groups - and that altruism and loyalty were powerful forces for the survival of the group, race or lineage. The fact that altruism has survival value, when practiced in favor of members of the altruist's own gene pool, was not apparent to the Social Darwinists, who did not fully realize that from the evolutionary point of view it is the gene pool, the race or lineage which is important, not the individual per se. This defect in primitive Social Darwinists thinking made it easier for Marxian social philosophers to downplay the significance of biological forces to the human social system and to promote instead their own distorted concepts of direct genetic subordination to environmental forces.

British economist John Maynard Keynes. Note his insightful words, courtesy of the (Wikipedia): When the facts change, I change my mind. What do you do, sir? A study of the history of opinion is a necessary preliminary to the emancipation of the mind. Practical men who believe themselves to be quite exempt from any intellectual influences are usually the slaves of some defunct economist. The difficulty lies, not in the new ideas, but in escaping from the old ones, which ramify, for those brought up as most of us have been, into every corner of our minds.

In the words of Lynne McTaggart: “Living consciousness somehow is the influence that turns the possibility of something into something real. The most essential ingredient in creating our universe is the consciousness that observes it.” The most astonishing aspect of Katherine’s work, however, had been the realization that the mind’s ability to affect the physical world could be augmented through practice. Intention was a learned skill. Like meditation, harnessing the true power of “thought” required practice. More important . . . some people were born more skilled at it than others. And throughout history, there had been those few who had become true masters. This is the missing link between modern science and ancient mysticism.

the universe. Obviously, such a theology was perfectly suited to revive ancient Platonic and Pythagorean doctrines to search for symmetries and harmony in the cosmos. Even if not all ideas inspired by this vision turned out to be fruitful or correct, this search for simple, rational, and aesthetically pleasing explanations of natural phenomena evolved into a lasting influence on how science is practiced until today.

The most amazing part,” Katherine said, “is that as soon as we humans begin to harness our true power, we will have enormous control over our world. We will be able to design reality rather than merely react to it.” Langdon lowered his gaze. “That sounds . . . dangerous.” Katherine looked startled . . . and impressed. “Yes, exactly! If thoughts affect the world, then we must be very careful how we think. Destructive thoughts have influence, too, and we all know it’s far easier to destroy than it is to create.” Langdon thought of all the lore about needing to protect the ancient wisdom from the unworthy and share it only with the enlightened. He thought of the Invisible College, and the great scientist Isaac Newton’s request to Robert Boyle to keep “high silence” about their secret research. It cannot be communicated, Newton wrote in 1676, without immense damage to the world. “There’s an interesting twist here,” Katherine said. “The great irony is that all the religions of the world, for centuries, have been urging their followers to embrace the concepts of faith and belief. Now science, which for centuries has derided religion as superstition, must admit that its next big frontier is quite literally the science of faith and belief . . . the power of focused conviction and intention. The same science that eroded our faith in the miraculous is now building a bridge back across the chasm it created.” Langdon considered her words for a long time. Slowly he raised his eyes again to the Apotheosis. “I have a question,” he said, looking back at Katherine. “Even if I could accept, just for an instant, that I have the power to change physical matter with my mind, and literally manifest all that I desire . . . I’m afraid I see nothing in my life to make me believe I have such power.” She shrugged. “Then you’re not looking hard enough.” “Come on, I want a real answer. That’s the answer of a priest. I want the answer of a scientist.” “You want a real answer? Here it is. If I hand you a violin and say you have the capability to use it to make incredible music, I am not lying. You do have the capability, but you’ll need enormous amounts of practice to manifest it. This is no different from learning to use your mind, Robert. Well-directed thought is a learned skill. To manifest an intention requires laserlike focus, full sensory visualization, and a profound belief. We have proven this in a lab. And just like playing a violin, there are people who exhibit greater natural ability than others. Look to history. Look to the stories of those enlightened minds who performed miraculous feats.

Knowledge in the abstract is merely a titillation of the intellect, an inconsequential stimulation of a segment of our total humanness. To fulfill itself, knowledge must find expression in the body. More than that, it must transmute the body by the power of its truth. And it is truth, not knowledge, which is replete with power. The power associated with knowledge is manipulative power, such as political leverage or overpowering influence. The power inherent in truth, however, is transformative in the deepest sense. It is capable of remaking the person in the light of truth. What truth? Or should we be speaking of truths? To hold true, truth must be singular. Always. A multiplicity of truths is a contradiction in terms. The custom of speaking of many truths arose out of the loss of truth and its substitution by countless facts. But facts are not truth. Only wisdom (prajnā) is truth-bearing (ritambharā) and therefore liberating. Truth is Reality without conceptual blinders. To the degree that the path of science is illumined by the ideal of truth, it has the capacity of guiding the scientist, step by step, to the discovery of truth—not merely factual truth but the kind of truth that sees everything in context and also preserves that context. A consideration of the larger context of human life must include reference to humanity’s evolutionary potential, including its possible spiritual destiny. Thus science can serve as a stepping-stone to the “evolutionary science” of Yoga, that is, to spiritual discipline through which our full potential is revealed. Yoga’s techniques of concentration and meditation, if mastered, disclose the transcendental possibilities of the mind, which allows us to experience truth at the highest level, as “ultimate Truth” (paramārtha-satya).

Turner is now an ordained Zen monk, yet he is also still a physicist, working for a company that makes helium neon lasers. I asked him if he felt any tension between his science and his spiritual practice. “I don’t feel there’s a contradiction. Yet what happened at Hopkins has influenced my physics. I realize there are just some domains that science will not penetrate. Science can bring you to the big bang, but it can’t take you beyond it. You need a different kind of apparatus to peer into that.

Unlocking the Universe: The Best Online Astrology Course with Certificate The Best Online Astrology Course with Certificate - Astrology is a belief system that looks at the connections between things that happen on Earth and celestial bodies like planets and stars. It has been practiced in different ways for thousands of years and is a topic that many people find fascinating and interesting. Here is a General Summary of What is Known About Astrology: Astrological Signs: According to astrology, the zodiac is divided into 12 signs, each of which is linked to particular personality traits and physical qualities. Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, and Pisces are among these signs. The location of the Sun at the time of your birth determines your astrological sign, which is also known as your "Sun sign." Natal Chart: A natal chart, sometimes referred to as a birth chart or horoscope, is a diagram that shows the positions of the celestial bodies during a person's birth. It is used to shed light on a person's personality, strengths, and life path and involves the positions of the Sun, Moon, planets, and other celestial points. Planetary Influences: According to astrology, several planets are connected to various facets of life and personality traits. Mars is associated with energy and aggressiveness, Venus with love and relationships, and Mercury with intellect and communication. Astrological Houses: The 12 houses that make up the natal chart each symbolize a distinct aspect of life (such as a person's work, relationships, or home). The placement of the planets in the houses might reveal the direction of certain influences or energy in a person's life. Aspects: Aspects are the angular connections between the natal chart's heavenly bodies. Planets that are close together, opposite each other, or at an angle of 120 degrees are known as conjunctions, oppositions, and trines, respectively. Astrologers analyze these aspects in order to comprehend how the planets relate to one another and affect a person's life. Transits and Progressions: Studying the motion of the planets in relation to a person's natal chart is another aspect of astrology. Transits are the heavenly bodies' current positions and how they affect people's lives at specific times. Progressions are symbolic changes to the natal chart that signify personal progress and development. Astrology's Purpose: Astrology is frequently employed to aid in self-discovery, personal development, and life-insight. For advice on important life decisions, such as careers and romantic relationships, some people turn to astrologers. The scientific community does not recognise it as a science, and there is no evidence to support its assertions. Variations: Astrology has many subfields, such as natal astrology, horary astrology (which provides particular answers), and electional astrology (which chooses favorable periods for events). Criticism and Skepticism: Astrology's assertions are not backed up by actual research, according to its detractors. Astrology is frequently regarded by skeptics as pseudoscience since it has no scientific basis. Popularity: Astrology continues to be widely accepted and popular across many cultures in spite of skepticism. It's important to approach astrology with an open mind, realizing that it is largely a belief system and a tool for self-reflection and discovery rather than a scientific science. Astrology is used by people for a variety of purposes, including for personal insight, amusement, and a sense of connection to the cosmos. For More Details: Click Here

Our first chakra is called the Mooladhara which is found under the spinal cord. This core also known as the root chakra is ruled by Mars, who is also the creator of the sign Aries. The chakra of mooladhara stands for innocence, honesty, pure childlike happiness, knowledge, sense of direction and a strong connection with earth and creation. This brings us strength and decisiveness in our action if this chakra is high within us, the ability to find the best direction in life to make the right decisions. Mars represents physical strength and behavior amicable and kind among planets. Mars ' strength is strong, ordinary and sometimes instinctive. With positive Mars energy our action carries physical dynamism and courage. Thanks to this energy, we live each day with a child's enthusiasm and a fresh desire to discover life. In astrology, Mars rules the sexual energy of a person. Mars that has been badly affected takes a person to extremes. Likewise, the Mooladhara chakra controls the reproductive organs, but due to hardships and things not harmless, its responsiveness is weakened. We will sense the goodness inside us and want to live as our first chakra is stronger accordingly. •       Our second chakra, the Swadisthan, is located in the area of our abdomen and is governed by Mercury. Mercury governs in astrology the signs of Gemini and Virgo. This chakra's most important function is to break down fat cells in the stomach and provide the energy needed to renew white and gray cells within the brain. It also reinforces our capacity to think. This chakra supports all areas of our sense of esthetics and creativity. The ability to easily comprehend, and come up with practical solutions to our life and knowledge issues all come from this chakra. Mercury is an astrological representation of intelligence, mind and creativity. With this chakra pure knowledge flows into our being out of the Greater Consciousness. Mercury acts as a bridge between mind, spirit and matter. It rules science and the fine arts. Strong Mercury energy can connect even the most complex thoughts and difficult concepts in the birth chart. People who are under this planet's influence experience constant mental activity. This could produce an easily angry and impatient nature. The result is the same when we make too much use of the energy of our second chakra. A balanced Swadisthan provides a person with clear attention to making healthy decisions.

We are seeking another basic outlook: the world as an organization. This would profoundly change categories of our thinking and influence our practical attitudes. We must envision the biosphere as a whole with mutually reinforcing or mutually destructive inter-dependencies.

This obstacle which should be relentlessly combatted as a sign of narrow-minded party fanaticism and backward political culture, is reinforced for a journal like ours through the fact that in social sciences the stimulus to the posing of scientific problems is in actuality always given by practical "questions" Hence the very recognition of the existence of a scientific problem coincides personally, with the possession of specially oriented motives and values A Joumal which has come into existence under the Influence of a general interest in a concrete problem, will always include among its contributors persons who are personally Interested In these problems because certain concrete situations seem to be incompatible with, or seem to threaten. the realization of certain ideal values In which they belIeve. A bond of similar ideals will hold this circle of contrIbutors together and it will be the basis of a further recruitment. This in turn will tend to give the Journal, at least in its treatment of questions of practical social policy, a certain "character" which of course inevitably accompanies every collaboration of vigorously sensitive persons whose evaluative standpoint regarding the problems cannot be entirely expressed even In purely theoretical analysis; in the criticIsm of practIcal recommendations and measures it quite legitimately finds expression under the particular conditions above discussed.

This obstacle which should be relentlessly combatted as a sign of narrow-minded party fanaticism and backward political culture, is reinforced for a journal like ours through the fact that in social sciences the stimulus to the posing of scientific problems is in actuality always given by practical "questions" Hence the very recognition of the existence of a scientific problem coincides personally, with the possession of specially oriented motives and values A Joumal which has come into existence under the Influence of a general interest in a concrete problem, will always include among its contributors persons who are personally Interested In these problems because certain concrete situations seem to be incompatible with, or seem to threaten. the realization of certain ideal values In which they belIeve. A bond of similar ideals will hold this circle of contrIbutors together and it will be the basis of a further recruitment. This in turn will tend to give the Journal, at least in its treatment of questions of practical social policy, a certain "character" which of course inevitably accompanies every collaboration of vigorously sensitive persons whose evaluative standpoint regarding the problems cannot be entirely expressed even In purely theoretical analysis; in the criticIsm of practIcal recommendations and measures it quite legitimately finds expression under the particular conditions above discussed.

Our major social institutions are tied to the same outdated perceptions whose limitations are now producing the multiple facets of our global crisis.These views and perceptions form the so-called old paradigm, which has dominated our culture for several hundred years, during which time it has shaped our modern Western society and significantly influenced the rest of the world. This paradigm consists of a number of ideas, among them the view of the universe as a mechanical system composed of elementary building blocks (the influence of Cartesian philosophy and Newtonian science); correspondingly, the view of the human body as a machine, which is still the conceptual basis of the theory and practice of our medical science; the view of life in a society as a competitive struggle for existence (inherited from the Social Darwinists); and the belief in unlimited material progress to be achieved through economic and technological growth. During recent decades, all of these assumptions have been found severely limited and in need of radical revision. Such a revision is now indeed taking place. 

The increase in meditation research in recent decades is perhaps only one manifestation of a broadly distributive, collaborative, and highly intentional investigation, through multiple complementary lenses, of the nature of our own minds, bodies, and brains and how they interact to influence health and disease, well-being and suffering, happiness and depression, and, ultimately, our basic humanity. Its promise and import seem to lie in examining and understanding our potential for ongoing development as conscious and compassionate beings—our capacity to grow into what is deepest and best in ourselves both as individuals and as a species—perhaps in time to avert some of the present and potentially impending disasters we face as a result of being a precocious species on a limited and fragile planet. The Latin Homo sapiens sapiens means, literally, the species that knows and knows that it knows. The species name itself captures our core capacity for awareness and meta-awareness. Perhaps it is time for us to live our way into this potential of ours as a species before it is too late. And since meditation has everything to do with awareness and attention and their refinement through practice, this itself is a major nexus of serendipitous convergence from which humanity may ultimately benefit by drawing upon all of its various wisdom traditions and methodologies, including those of both science and the contemplative traditions at their best.

Common Sense is a science, whatever may be said; according to Yoritomo, it does not blossom naturally in the minds of men; it demands cultivation, and the art of reasoning is acquired like all the faculties which go to make up moral equilibrium.

The priesthood conceived magic ceremonies to introduce figures or idols to the influences of superior beings, after which they were modeled. In this performance of worship, they were obliged to be dressed in the proper color. In this way, these early astrologers-priests by their practices introduced idolatry

Take, for example, the strange case of the “rectal earache” reported by Cohen and Davis. A physician ordered ear drops to be administered to the right ear of a patient suffering pain and infection there. Instead of writing out completely the location “Right ear” on the prescription, the doctor abbreviated it so that the instructions read “place in R ear.” Upon receiving the prescription, the duty nurse promptly put the required number of ear drops into the patient’s anus.

Now the peculiar modern Western form of capitalism has been, at first sight, strongly influenced by the development of technical possibilities. Its rationality is to-day essentially dependent on the calculability of the most important technical factors. But this means fundamentally that it is dependent on the peculiarities of modern science, especially the natural sciences based on mathematics and exact and rational experiment. On the other hand, the development of these sciences and of the technique resting upon them now receives important stimulation from these capitalistic interests in its practical economic application. It is true that the origin of Western science cannot be attributed to such interests. Calculation, even with decimals, and algebra have been carried on in India, where the decimal system was invented. But it was only made use of by developing capitalism in the West, while in India it led to no modern arithmetic or book-keeping. Neither was the origin of mathematics and mechanics determined by capitalistic interests. But the technical utilization of scientific knowledge, so important for the living conditions of the mass of people, was certainly encouraged by economic considerations, which were extremely favourable to it in the Occident. But this encouragement was derived from the peculiarities of the social structure of the Occident.

The fundamental problem raised by the identification of “good science” with “institutional science” is that it assumes the practitioners of science to be inherently exempt, at least in the long term, from the corrupting influences that affect all other human practices and institutions. Ladyman, Ross, and Spurrett explicitly state that most human institutions, including “governments, political parties, churches, firms, NGOs, ethnic associations, families ... are hardly epistemically reliable at all.” However, “our grounding assumption is that the specific institutional processes of science have inductively established peculiar epistemic reliability.” This assumption is at best naïve and at worst dangerous. If any human institution is held to be exempt from the petty, self-serving, and corrupting motivations that plague us all, the result will almost inevitably be the creation of a priestly caste demanding adulation and required to answer to no one but itself. [The folly of scientism]

Theism and materialism, so indifferent when taken retrospectively, point, when we take them prospectively, to wholly different outlooks of experience. For, according to the theory of mechanical evolution, the laws of redistribution of matter and motion, tho they are certainly to thank for all the good hours which our organisms have ever yielded us and for all the ideals which our minds now frame, are yet fatally certain to undo their work again, and to redissolve everything that they have once evolved. You all know the picture of the last state of the universe which evolutionary science foresees. I cannot state it better than in Mr. Balfour's words: That is the sting of it, that in the vast driftings of the cosmic weather, tho many a jeweled shore appears, and many an enchanted cloud-bank floats away, long lingering ere it be dissolved—even as our world now lingers, for our joy-yet when these transient products are gone, nothing, absolutely NOTHING remains, of represent those particular qualities, those elements of preciousness which they may have enshrined. Dead and gone are they, gone utterly from the very sphere and room of being. Without an echo; without a memory; without an influence on aught that may come after, to make it care for similar ideals. This utter final wreck and tragedy is of the essence of scientific materialism as at present understood. The lower and not the higher forces are the eternal forces, or the last surviving forces within the only cycle of evolution which we can definitely see. Mr. Spencer believes this as much as anyone; so why should he argue with us as if we were making silly aesthetic objections to the 'grossness' of 'matter and motion,' the principles of his philosophy, when what really dismays us is the disconsolateness of its ulterior practical results? No the true objection to materialism is not positive but negative. It would be farcical at this day to make complaint of it for what it IS for 'grossness.' Grossness is what grossness DOES—we now know THAT. We make complaint of it, on the contrary, for what it is NOT—not a permanent warrant for our more ideal interests, not a fulfiller of our remotest hopes. The notion of God, on the other hand, however inferior it may be in clearness to those mathematical notions so current in mechanical philosophy, has at least this practical superiority over them, that it guarantees an ideal order that shall be permanently preserved. A world with a God in it to say the last word, may indeed burn up or freeze, but we then think of him as still mindful of the old ideals and sure to bring them elsewhere to fruition; so that, where he is, tragedy is only provisional and partial, and shipwreck and dissolution not the absolutely final things. This need of an eternal moral order is one of the deepest needs of our breast. And those poets, like Dante and Wordsworth, who live on the conviction of such an order, owe to that fact the extraordinary tonic and consoling power of their verse. Here then, in these different emotional and practical appeals, in these adjustments of our concrete attitudes of hope and expectation, and all the delicate consequences which their differences entail, lie the real meanings of materialism and spiritualism—not in hair-splitting abstractions about matter's inner essence, or about the metaphysical attributes of God. Materialism means simply the denial that the moral order is eternal, and the cutting off of ultimate hopes; spiritualism means the affirmation of an eternal moral order and the letting loose of hope. Surely here is an issue genuine enough, for anyone who feels it; and, as long as men are men, it will yield matter for a serious philosophic debate.

Feature dumps: I dislike them and so do buyers, but without an ample grasp of the problems your buyers face you will fall into this inept selling practice. Feature dumping is when salespeople blindly list the various features and benefits of their product or service in the hope that one may pique their potential customer’s curiosity. This does more harm than good, because even if one feature or benefit does kindle interest, the salesperson has also given the buyer numerous other reasons why his product or service is not a good fit.

We here meet a completely new conception of art; it is no longer a means towards an end, but an end in itself. At its origin, every form of spiritual endeavour is entirely determined by the useful purpose it serves, but such forms have the power and tendency to break free from their original purpose and make themselves independent; they become purposeless and to some extent autonomous. As soon as man feels secure and free from the immediate pressure of the struggle for life, he begins to play with the spiritual resources which he had originally developed as weapons and tools to aid him in his necessity. He begins enquiring into causes, seeking for explanations, researching into connections which have little or nothing to do with his struggle for life. Practical knowledge gives place to free enquiry, means for the mastery of nature become methods for discovering abstract truth. And thus art, originally a mere handmaid of magic and ritual, an instrument of propaganda and panegyric, a means to influence gods, spirits and men, becomes a pure, autonomous, ‘disinterested’ activity to some extent, practised for its own sake and for the beauty it reveals. In the same way, the commands and prohibitions, the duties and taboos, which were originally just expedients to make a common life in society possible, give rise to a doctrine of ethics that sets out to realize and perfect the moral personality. The Greeks were the first people to complete this transition from the instrumental to the ‘autonomous’ form of activity, whether in science, art or morality. Before them there was no free enquiry, no theoretical research, no rational knowledge and no art as we understand art—as an activity whose creations may always be considered and enjoyed as pure forms. This abandonment of the old view that art is only valuable and intelligible as a weapon in the struggle for life, in favour of a new attitude which treats it as mere play of line and colour, mere rhythm and harmony, mere imitation or interpretation of reality—this is the most tremendous change that has ever occurred in the whole history of art.

For instance, Ericsson has described how dedicated figure skaters practice differently on the ice: Olympic hopefuls work on skills they have yet to master. Club skaters, in contrast, work on skills they’ve already mastered. Amateurs tend to spend half of their time at the rink chatting with friends and not practicing at all. Put simply, skaters who spend the same number of hours on the ice achieve very different results because they practice in very different ways.

Many of the profound and persistent problems we face stem more from a lack of skill (which in turn stems from a lack of deliberate practice) than from a genetic curse, a lack of courage, or a character flaw. Self-discipline, long viewed as a character trait, and elite performance, similarly linked to genetic gifts, stem from the ability to engage in guided practice of clearly defined skills.

First, they understand the importance of setting specific goals. Most people say that they understand this concept, but few actually put the concept into practice. For example, average volleyball players set goals to improve their “concentration” (exactly what is that?), whereas top performers decide they need to practice tossing the ball correctly—and they understand each of the elements in the toss. As part of this focus on specific levels of achievement, top performers set their goals to improve behaviors or processes rather than outcomes.

who routinely hit 70 percent or more of their free throws tend to practice differently from those who hit 55 percent or fewer. How? Better shooters set technique-oriented goals such as, “Keep the elbow in,” or, “Follow through.” Players who shoot 55 percent and under tend to think more about results-oriented goals such as, “This time I’m going to make 10 in a row.

Marxism claims to be more than a science. It does more than make a historical prophecy. It claims to be the basis for practical political action. It criticizes existing society, and it asserts that it can lead the way to a better world. But according to Marx’s own theory, we cannot at will alter the economic reality by, for example, legal reforms. Politics can do no more than ‘shorten and lessen the birth-pangs’.23 This, I think, is an extremely poor political programme, and its poverty is a consequence of the third-rate place which it attributes to political power in the hierarchy of powers. For according to Marx, the real power lies in the evolution of machinery; next in importance is the system of economic class-relationships; and the least important influence is that of politics. A directly opposite view is implied in the position we have reached in our analysis. It considers political power as fundamental. Political power, from this point of view, can control economic power. This means an immense extension of the field of political activities. We can ask what we wish to achieve and how to achieve it. We can, for instance, develop a rational political programme for the protection of the economically weak. We can make laws to limit exploitation. We can limit the working day; but we can do much more. By law, we can insure the workers (or better still, all citizens) against disability, unemployment, and old age. In this way we can make impossible such forms of exploitation as are based upon the helpless economic position of a worker who must yield to anything in order not to starve. And when we are able by law to guarantee a livelihood to everybody willing to work, and there is no reason why we should not achieve that, then the protection of the freedom of the citizen from economic fear and economic intimidation will approach completeness. From this point of view, political power is the key to economic protection. Political power and its control is everything. Economic power must not be permitted to dominate political power; if necessary, it must be fought and brought under control by political power.

we also discovered that it is possible to influence and improve culture by implementing DevOps practices.

Influence: Science and Practice by Robert

Is it necessary to ask which attitude is more Christian, one that longs to return to the ‘unbroken harmony and unity’ of the Middle Ages, or one that wishes to use reason in order to free mankind from pestilence and oppression? But some part at least of the authoritarian Church of the Middle Ages succeeded in branding such practical humanitarianism as ‘worldly’, as characteristic of ‘Epicureanism’, and of men who desire only to ‘fill their bellies like the beasts’. The terms ‘Epicureanism’, ‘materialism’, and ‘empiricism’, that is to say, the philosophy of Democritus, one of the greatest of the Great Generation, became in this way the synonyms of wickedness, and the tribal Idealism of Plato and Aristotle was exalted as a kind of Christianity before Christ. Indeed, this is the source of the immense authority of Plato and Aristotle, even in our own day, that their philosophy was adopted by medieval authoritarianism. But it must not be forgotten that, outside the totalitarian camp, their fame has outlived their practical influence upon our lives. And although the name of Democritus is seldom remembered, his science as well as his morals still live with us.

The social sciences are lagging far behind physics when it comes to theoretical rigor and validity, but physics today has advanced far beyond where it was when the Wright brothers were working on their flight project. The brothers saw the necessity in seeking out the available theories and data and making the best of their material. Within practical politics and political philosophy, the situation is different. Classical philosophers such as Hobbes and Locke did not have the social sciences at their disposal and relied on their common sense, peppered with fragments of stories from abroad. Social scientists have evolved, but philosophy and praxis remain relatively unaltered, by and large proceeding in their pre-scientific state. Keynes once noted that “Practical men, who believe themselves to be quite exempt from any intellectual influences, are usually slaves of some defunct economist,” and many a political philosopher takes after them in this respect. Political praxis has evolved, in economic arenas most of all, but the focus that economists have placed on the market has led to a serious imbalance in the relationship between social sciences and policy making. Even more than political philosophy, politics suffers from what psychologists call selective perception: decision-makers tend to seek out research that supports (or that they believe supports) their current positions.

What I do articulate throughout Back to the Breast is that the ideology of natural motherhood shaped the path of breast-feeding’s return to popularity in every way. The marriage of breastfeeding to the ideology of natural motherhood was an important component in the early back-to-the-breast movement and this fact has continued to have meaningful implications for breastfeeding practice up through today. While it has competed with other ideological constructions in shaping ideas and practices surrounding breastfeeding over much of the last century, natural motherhood has fundamentally influenced how Americans today have come to think about breastfeeding. In the chapters that follow, I focus on the persistence in the belief by countless Americans over the past century that breastfeeding holds value and meaning that transcends nutritional adequacy and infant survival. I trace the efforts, science, struggles, triumphs, and failures of the people and ideas behind the back-to-the-breast movement over much of the last century so that we might better imagine a society in which all mothers receive the support they need to make their experiences as mothers personally rewarding and fulfilling.