Inspirational Introduction Quotes

Keep me up till five because all your stars are out, and for no other reason…Oh dare to do it Buddy! Trust your heart. You’re a deserving craftsman. It would never betray you. Good night. I’m feeling very much over-excited now, and a little dramatic, but I think I’d give almost anything on earth to see you writing a something, an anything, a poem, a tree, that was really and truly after your own heart.

Reality can be entered through the main door or it can be slipped into through a window, which is much more fun.

A man that knows your worth doesn't need to be told how to treat you. That's a given! You won't have to question his feelings, his motives, nor his intentions. How will I know? You ask. See, he will freely show you how he feels and prove it consistently. If you're settling for anything less than what you deserve. Then, maybe you don't even know your worth.

So long as there shall exist, by reason of law and custom, a social condemnation, which, in the face of civilisation, artificially creates hells on earth, and complicates a destiny that is divine, with human fatality; so long as the three problems of the age — the degradation of man by poverty, the ruin of woman by starvation, and the dwarfing of childhood by physical and spiritual night — are not solved; so long as, in certain regions, social asphyxia shall be possible; in other words, and from a yet more extended point of view, so long as ignorance and misery remain on earth, books like this cannot be useless.

Faraday was asked: "What is the use of this discovery?" He answered: "What is the use of a child - it grows to be a man.

Don’t you think the things people are most ashamed of are the things they cannot help?” -Pysche

A miscreant with coiffed, scented hair, a slender waist, the hips of a woman and the chest of a Prussian officer, with a finely tied cravat, by all girls admired. ~ [introduction of character Montparnasse]

We cannot change situations in life, but we can change our attitude towards them

Work smartly, diligently and silently; One day your introduction will be "Google Me.

The story that you wanted to write will never be pen down that way, The chapters of incidences will variate, The entrance and exit of characters will alter, The starting of pages might be different, The ending of pages might be unclear, The attractive introduction, The charming ending, Considering the facts in your mind, Concluding with ideas in your heart, The end product will be something else, The same goes with your life, This person is going to be my lover, friend, helper, and well-wisher, or in case some of you decide an enemy, We’re breathing humans, Our thoughts, our minds, our hearts, and our souls, everything works according to our moods, likes, dislikes, etc., There’s a problem with us, There’s a fault in ourselves, When we think that they’ll be there for us, No, they wouldn’t be, Why should they be? They have a different story to live, It’s not their duty to make your story happening, So be delighted with your tale, And enjoy whatever comes your way.

We can check on what people say by seeing what they do.

You meet grief without introductions

Freedom is a dangerous word, just because it is an inspirational one.

Your personality should be described in poem not in paragraph.

How to Make People Want to Start a Conversation with You Singles proficient at meeting potential sweethearts without the benefit of introduction (in the vernacular, making a "pickup"), have developed a deliciously devious technique that works equally well for social or corporate networking purposes. The technique requires no exceptional skill on your part, only the courage to sport a simple visual prop called a "Whatzit." What’s a Whatzit? A Whatzit is anything you wear or carry that is unusual—a unique pin, an interesting purse, a strange tie, or an amusing hat. A Whatzit is any object that draws people’s attention and inspires them to approach you and ask, "Uh, what’s that?" Your Whatzit can be as subtle or overt as your personality and the occasion permit.

God always shows us the introduction and the conclusion of our dreams to excite us about the whole task. He doesn't want to show us the daunting body of our dreams because He knows that we'll rather run away from our dreams than to pursue them.

If you make people think they're thinking, they'll love you; but if you really make them think, they'll hate you." In short, entertainment fulfills our expectations. Art, on the other hand, makes no compromise for public taste as it inspires us to consider life's complexities and ambiguities. Art is the opposition testing the strength of societal and cultural values-values that are thoughtlessly adopted by the mass of individuals living unexamined lives and all who cannot imagine a different way of seeing life.

All these uses a valid; all these reading of the book are "correct". For all these readers have placed themselves inside this story, not as spectators, but as participants, and so have looked at the world of Ender's Game, not with my eyes only, but also with their own.

From the shattered tools and bones of our predecessors, we craft our own weapons. Nothing is guaranteed to work, yet we attack regardless. We do so naked, having shed the rags of morality, ideology, and politics that had accumulated over time. We confront this world raw, in all its horrifying glory.

Christians who take without distinction, as divinely inspired, every spontaneous impression and every more or less developed interior reaction of their own spirit face to face with the divine Word are in greater danger than anyone else of stifling the Spirit by confusing him with their own unconscious caricature.

For all human beings, everything begins and ends with the brain. Every move we make, every instinct we have, every problem we solve, every complicated emotional scenario we could conjure, every moment of joy, and every moment of pain are the result of the interplay between our brain, our body, and the world around us.

The ideal Lexivist should be a polymath or at least interested in many different areas and fields. When it comes to creativity, whether it is in CDT or art, the transformative effect which stems from our creations can have a liberating and inspirational effect on our very selves. What we excel at, whether that is business or politics, should carry a radiant and positive effect not just on the development and progression of the self but also to lead by example for those who surround us. To inspire them to do the same if they so choose.

When we understand the power of the brain we have the opportunity to harness it.

Cultivating mindfulness and being able to rest in the spaces between your thoughts can help you connect with your dharma.

A neural network, also known as an artificial neural network, is a type of machine learning algorithm that is inspired by the biological brain.

Ideas give life meaning. Our minds need ideas the way our bodies need food. We are starved for visions, hungry for understanding. We are caught up in the routines of life, distracted occasionally by those activities we call “recreation” and “entertainment.” What we as a nation have lost is the joy of thinking, the challenge of understanding, the inspirations as well as the consolations of philosophy.

First, the past can inspire us. Second, the familiarity of the past helps us to see our common humanity with others who have lived before us. Third, the past gives us a better understanding of our civic identity.

To some of us the humiliation of failure seems to open a wide gulf between God and us. We imagine that God turns away from us in disgust. What I discovered was that failure could be a bridge across the chasm that pride had created.

[Mani] deleted as interpolations all texts in the New Testament that assumed either the order and goodness of matter or the inspiration and authority of the Old Testament. Otherwise he thought his expurgated New Testament a sound book.

The best company is when you are with those who bring out the best in you and those who inspire you to do what you love doing (Something “good.”). Seneca realised that teaching and development comes from learning especially from those who at the time have a deep knowledge of all things and areas. The best teacher is the one who makes it fun and interesting at the same time. Whatever the subject, especially when teaching our children who absorb things so well, the way in which we convey the knowledge is vital to the development process.

[Karen Lundegaard] was quite frail, debilitated by metastatic breast cancer, which she had long known she had but for which she had been unable to get adequate treatment because she lacked medical insurance. ("If you mention anything about me," she said, "tell people that.")

Kamal was distressed and angry, not merely at the insult to the honor of teachers but first and foremost for the sake of learning itself, for what he felt was true learning. He did not think well of occupations that shook the earth. He had often found that the writers who inspired him applied derogatory epithets to them, referring, for example, to their counterfeit grandeur and ephemeral glory. Basing his opinion on what they had said, he believed that the only true greatness lay in the life of learning and truth. Thus all manifestations of majesty and pomp seemed spurious and trivial to him.

What would you concede if it didn’t matter who got the credit? What would no longer matter if you were not hostage to the accomplishment tally? How much peace could you claim by trusting that the choices that you made for goodness would ultimately turn out right? Just picture the freedom that comes with living a surrendered life.

The introduction of any type of duality into our existence—or the universe, for that matter—is merely mind imposed. Still, is it possible that the essence of all objects is based on a unit of one? All objects manifest energy at a given level. This dimension may consist of different frequencies, but these have the potential to vibrate as one.

To illustrate toaster righteousness, let’s say God decides to use toasters to spread His messages. He incorporates his love into an LLC called God’s Toasters, LLC. Toasters are now the legal and spiritual messengers of God. Different toaster brands are made all over the world. It doesn’t matter where the toasters are introduced in the world, some people support them and others oppose them. It is God’s will to have different toasters made in different countries. Toaster Righteousness comes into play when people start believing that if we do not eat a specific bread recipe and shaped bread, we cannot receive authentic holy toast. Exceptions are made with pita lovers, but everyone else in the world is doomed to live in eternal burnt-toast hell, not golden-brown toast heaven. Throughout history, bread is a staple of peoples’ diets. The introduction of toasters is supposed to support show us how to eat bread better, being grateful for the bread we are given, sharing toast with one’s neighbor, and not killing in the name of bread.

What might our lives feel like if we didn’t march through them with a scorecard, keeping a tally of our failures and successes? How would it be to stop pretending omniscience? Can you imagine being able to trust that the outcome of your efforts will be right, whatever the outcome? Even when it looks as though every effort is marked with failure?

They say, still, that no Wizarding duel ever matched that between Dumbledore and Grindelwald in 1945. Those who witnessed it have written of the terror and the awe they felt as they watched these two extraordinary wizards do battle. Dumbledore’s triumph, and its consequences for the Wizarding world, are considered a turning point in magical history to match the introduction of the International Statute of Secrecy or the downfall of He-Who-Must-Not-Be-Named. Albus Dumbledore was never proud or vain; he could find something to value in anyone, however apparently insignificant or wretched, and I believe that his early losses endowed him with great humanity and sympathy. I shall miss his friendship more than I can say, but my loss is as nothing compared to the Wizarding world’s. That he was the most inspiring and the best loved of all Hogwarts headmasters cannot be in question. He died as he lived: working always for the greater good and, to his last hour, as willing to stretch out a hand to a small boy with dragon pox as he was on the day that I met him.

The male sphere of Norse shamanism consisted of the elite warrior groups known as the berserkir ("bear-shirts") and the úlfheðnar ("wolf-skins"). The berserkers (as we'll refer to the members of both of those groups for the sake of convenience), were shamans of a very different sort. After undergoing a period of rigorous training and initiation, they developed the ability to fight in an ecstatic trance that rendered them fearless - and, according to some sources, impervious to danger - while nevertheless inspiring a tremendous amount of fear in their opponents by their behavior, which was at once animalistic and otherworldly. Perhaps needless to say, there was no ergi associated with being a berserker. Quite the opposite, in fact - the berserker was seen as something of a model of manliness.

Encouragement during the early years is crucial because beginners are still figuring out whether they want to commit or cut bait. Accordingly, Bloom and his research team found that the best mentors at this stage were especially warm ans supportive: 'perhaps the major quality of these teachers was that they made the initial learning very pleasant and rewarding. much of the introduction to the field was as playful activity, and the learning at the beginning of this stage was like a game'. A degree of autonomy during the early years is also important. Longitudinal studies tracking learners confirm that overbearing parents and teachers erode intrinsic motivation. Kids whose parents let them make their own choices about what they like are more likely to develop interests later identified as a passion.

Although technology often leads science in discovery, the philosophy of technology is usually drawn from the scientific philosophy of its time. In our time, the technology of machines has drawn its inspiration from mechanics, dealing with complexity by reducing the number of relevant parts. The technology of government, on the other hand, has drawn upon statistical mechanics, creating simplicity by dealing only with people in the structureless mass, as interchangeable units, and taking averages.

I did what I could to help the people I met: I treated the sick, I fed the hungry, and I even tried to stop the violence throughout the land. Unfortunately, nothing I did prevented the disease and destitution from spreading. However, it wasn’t interaction your world needed; it was inspiration. In a world dominated by ruthless kings and warlords, the ideas of self-worth and self-empowerment were unheard of. So I started telling stories about my world to entertain and raise spirits, especially the poor children’s. Little did I know it would become the greatest contribution of my lifetime. I told stories about cowards who became heroes, peasants who became powerful, and the lonely who became beloved. The stories taught many lessons, but most important, they taught the world how to dream. The ability to dream was a much-needed introduction to hope, and it spread like a powerful epidemic. Families passed the stories from generation to generation, and over the years I watched their compassion and courage

Looking to that future, there is every reason to believe that science and religion will both continue to flourish, to enlighten, to inspire; as well as to frustrate, to obfuscate, and to oppress. Some people may wish that one half of this essentially modern pairing could be disposed of, or could be persuaded to relinquish its troublesome claims to authority in some or other sphere of knowledge, morality, or politics. But such people should be careful what they wish for. Would they really prefer to live in a society where everyone agreed about the questions that this book has been about? What sort of place would that be?

Truth, says instrumentalism, is what works out, that which does what you expect it to do. The judgment is true when you can "bank" on it and not be disappointed. If, when you predict, or when you follow the lead of your idea or plan, it brings you to the ends sought for in the beginning, your judgment is true. It does not consist in agreement of ideas, or the agreement of ideas with an outside reality; neither is it an eternal something which always is, but it is a name given to ways of thinking which get the thinker where he started. As a railroad ticket is a "true" one when it lands the passenger at the station he sought, so is an idea "true," not when it agrees with something outside, but when it gets the thinker successfully to the end of his intellectual journey. Truth, reality, ideas and judgments are not things that stand out eternally "there," whether in the skies above or in the earth beneath; but they are names used to characterize certain vital stages in a process which is ever going on, the process of creation, of evolution. In that process we may speak of reality, this being valuable for our purposes; again, we may speak of truth; later, of ideas; and still again, of judgments; but because we talk about them we should not delude ourselves into thinking we can handle them as something eternally existing as we handle a specimen under the glass. Such a conception of truth and reality, the instrumentalist believes, is in harmony with the general nature of progress. He fails to see how progress, genuine creation, can occur on any other theory on theories of finality, fixity, and authority; but he believes that the idea of creation which we have sketched here gives man a vote in the affairs of the universe, renders him a citizen of the world to aid in the creation of valuable objects in the nature of institutions and principles, encourages him to attempt things "unattempted yet in prose or rhyme," inspires him to the creation of "more stately mansions," and to the forsaking of his "low vaulted past." He believes that the days of authority are over, whether in religion, in rulership, in science, or in philosophy; and he offers this dynamic universe as a challenge to the volition and intelligence of man, a universe to be won or lost at man’s option, a universe not to fall down before and worship as the slave before his master, the subject before his king, the scientist before his principle, the philosopher before his system, but a universe to be controlled, directed, and recreated by man’s intelligence.

Architecture is perhaps the most beautiful and expressive of all the arts.  Painting and sculpture, noble though they are, lack the utility of architecture and strive to interpret nature rather than to originate.  Architecture is not hampered by the necessity of reproducing something already in existence.  It may raise its spires untrammeled by any nature model; it may fling its arches gloriously across a nave and transept with no similitude in nature to hamper by suggestion.  If his genius be great enough, the architect may tell in his structure truths which may not be put in words, inspire by glories not sung in the divinest harmonies.

Anyone who does creative work is familiar with this problem, and in many ways active imagination is similar to writing, painting, and so on; all creative work entails a give-and-take between inspiration (unconscious) and execution (conscious). (As I am writing this, for example, I have to allow my intuitions expression before I can start editing them.) The difference for Jung is that the aesthetic quality of the end product isn’t important; understanding it is. Nevertheless, one of the best introductions to active imagination are the letters On the Aesthetic Education of Man by the poet Friedrich Schiller, a contemporary of Goethe, which discuss in detail the dialogue between the creative (unconscious) and critical (conscious) drives and their union in art, both creating and experiencing it.

In a very distantly possible, scientific sense, yes, of course it’s possible that an asexual person who has never been sexually attracted to anyone could encounter someone in the world who inspires sexual attraction for them. If an experience is possible for most people, it makes sense to suggest that maybe a person who hasn’t experienced it still might. But responding to a non-straight orientation with “well, you never know, you might change” isn’t a practical or useful response; it suggests the responding person is processing asexuality as if it must be a passing phase. Sexual orientations are nothing but descriptions of patterns that have, so far in a person’s life, been predictable. Sexuality can be fluid, but there’s no reason to point this out as a way to suggest someone can, will, or should change.

In short, devotion is simply a spiritual activity and liveliness by means of which Divine Love works in us, and causes us to work briskly and lovingly; and just as charity leads us to a general practice of all God’s Commandments, so devotion leads us to practise them readily and diligently. And therefore we cannot call him who neglects to observe all God’s Commandments either good or devout, because in order to be good, a man must be filled with love, and to be devout, he must further be very ready and apt to perform the deeds of love. And forasmuch as devotion consists in a high degree of real love, it not only makes us ready, active, and diligent in following all God’s Commands, but it also excites us to be ready and loving in performing as many good works as possible, even such as are not enjoined upon us, but are only matters of counsel or inspiration.

human kind to the danger of a painful and comfortless situation. A state of scepticism and suspense may amuse a few inquisitive minds. But the practice of superstition is so congenial to the multitude that, if they are forcibly awakened, they still regret the loss of their pleasing vision. Their love of the marvellous and supernatural, their curiosity with regard to future events, and their strong propensity to extend their hopes and fears beyond the limits of the visible world, were the principal causes which favoured the establishment of Polytheism. So urgent on the vulgar is the necessity of believing that the fall of any system of mythology will most probably be succeeded by the introduction of some other mode of superstition. Some deities of a more recent and fashionable cast might soon have occupied the deserted temples of Jupiter and Apollo, if, in the decisive moment, the wisdom of Providence had not interposed a genuine revelation, fitted to inspire the most rational esteem and conviction, whilst, at the same time, it was adorned with all that could attract the curiosity, the wonder, and the veneration of the people. In their actual disposition, as many were almost disengaged from their artificial prejudices, but equally susceptible and desirous of a devout attachment; an object much less deserving would have been sufficient to fill the vacant place in their hearts, and to gratify the uncertain eagerness of their passions. Those who are inclined to pursue this reflection, instead of viewing with astonishment the rapid progress of Christianity, will perhaps be surprised that its success was not still more rapid and still more universal.

Many people today acquiesce in the widespread myth, devised in the late 19th century, of an epic battle between ‘scientists’ and ‘religionists’. Despite de unfortunate fact that some members of both parties perpetuate the myth by their actions today, this ‘conflict’ model has been rejected by every modern historian of science; it does not portray the historical situation. During the 16th and 17th centuries and during the Middle Ages, there was not a camp of ‘scientists’ struggling to break free of the repression of ‘religionists’; such separate camps simply did not exist as such. Popular tales of repression and conflict are at best oversimplified or exaggerated, and at worst folkloristic fabrications. Rather, the investigators of nature were themselves religious people, and many ecclesiastics were themselves investigators of nature. The connection between theological and scientific study rested in part upon the idea of the Two Books. Enunciated by St. Augustine and other early Christian writers, the concept states that God reveals Himself to human beings in two different ways – by inspiring the sacred writers to pen the Book of Scripture, and by creating the world, the Book of Nature. The world around us, no less than the Bible, is a divine message intended to be read; the perceptive reader can learn much about the Creator by studying the creation. This idea, deeply ingrained in orthodox Christianity, means that the study of the world can itself be a religious act. Robert Boyle, for example, considered his scientific inquiries to be a type of religious devotion (and thus particularly appropriate to do on Sundays) that heightens the natural philosopher’s knowledge and awareness of God through the contemplation of His creation. He described the natural philosopher as a ‘priest of nature’ whose duty it was to expound and interpret the messages written in the Book of Nature, and to gather together and give voice to all creation’s silent praise of its Creator.

The story of Cassius Clay’s lost bicycle would later be told as an indication of the boxer’s determination and the wonders of accidental encounters, but it carries broader meaning, too. If Cassius Clay had been a white boy, the theft of his bicycle and an introduction to Joe Martin might have led as easily to an interest in a career in law enforcement as boxing. But Cassius, who had already developed a keen understanding of America’s racial striation, knew that law enforcement wasn’t a promising option. This subject—what white America allowed and expected of black people—would intrigue him all his life. “At twelve years old I wanted to be a big celebrity,” he said years later. “I wanted to be world famous.” The interviewer pushed him: Why did he want to be famous? Upon reflection he answered from a more adult perspective: “So that I could rebel and be different from all the rest of them and show everyone behind me that you don’t have to Uncle Tom, you don’t have to kiss you-know-what to make it . . . I wanted to be free. I wanted to say what I wanna say . . . Go where I wanna go. Do what I wanna do.” For young Cassius, what mattered was that boxing was permitted, even encouraged, and that it gave him more or less equal status to the white boys who trained with him. Every day, on his way to the gym, Cassius passed a Cadillac dealership. Boxing wasn’t the only way for him to acquire one of those big, beautiful cars in the showroom window, but it might have seemed that way at the time. Boxing suggested a path to prosperity that did not require reading and writing. It came with the authorization of a white man in Joe Martin. It offered respect, visibility, power, and money. Boxing transcended race in ways that were highly unusual in the 1950s, when black Americans had limited control of their economic and political lives. Boxing more than most other sports allowed black athletes to compete on level ground with white athletes, to openly display their strength and even superiority, and to earn money on a relatively equal scale. As James Baldwin wrote in The Fire Next Time, many black people of Clay’s generation believed that getting an education and saving money would never be enough to earn respect. “One needed a handle, a lever, a means of inspiring fear,” Baldwin wrote. “It was absolutely clear the police would whip you and take you in as long as they could get away with it, and that everyone else—housewives, taxi

What a joy this book is! I love recipe books, but it’s short-lived; I enjoy the pictures for several minutes, read a few pages, and then my eyes glaze over. They are basically books to be used in the kitchen for one recipe at a time. This book, however, is in a different class altogether and designed to be read in its entirety. It’s in its own sui generis category; it has recipes at the end of most of the twenty-one chapters, but it’s a book to be read from cover to cover, yet it could easily be read chapter by chapter, in any order, as they are all self-contained. Every bite-sized chapter is a flowing narrative from a well-stocked brain encompassing Balinese culture, geography and history, while not losing its main focus: food. As you would expect from a scholar with a PhD in history from Columbia University, the subject matter has been meticulously researched, not from books and articles and other people’s work, but from actually being on the ground and in the markets and in the kitchens of Balinese families, where the Balinese themselves learn their culinary skills, hands on, passed down orally, manually and practically from generation to generation. Vivienne Kruger has lived in Bali long enough to get it right. That’s no mean feat, as the subject has not been fully studied before. Yes, there are so-called Balinese recipe books, most, if I’m not mistaken, written by foreigners, and heavily adapted. The dishes have not, until now, been systematically placed in their proper cultural context, which is extremely important for the Balinese, nor has there been any examination of the numerous varieties of each type of recipe, nor have they been given their true Balinese names. This groundbreaking book is a pleasure to read, not just for its fascinating content, which I learnt a lot from, but for the exuberance, enthusiasm and originality of the language. There’s not a dull sentence in the book. You just can’t wait to read the next phrase. There are eye-opening and jaw-dropping passages for the general reader as Kruger describes delicacies from the village of Tengkudak in Tabanan district — grasshoppers, dragonflies, eels and live baby bees — and explains how they are caught and cooked. She does not shy away from controversial subjects, such as eating dog and turtle. Parts of it are not for the faint-hearted, but other parts make you want to go out and join the participants, such as the Nusa Lembongan fishermen, who sail their outriggers at 5.30 a.m. The author quotes Miguel Covarrubias, the great Mexican observer of the 1930s, who wrote “The Island of Bali.” It has inspired all writers since, including myself and my co-author, Ni Wayan Murni, in our book “Secrets of Bali, Fresh Light on the Morning of the World.” There is, however, no bibliography, which I found strange at first. I can only imagine it’s a reflection of how original the subject matter is; there simply are no other sources. Throughout the book Kruger mentions Balinese and Indonesian words and sometimes discusses their derivations. It’s a Herculean task. I was intrigued to read that “satay” comes from the Tamil word for flesh ( sathai ) and that South Indians brought satay to Southeast Asia before Indonesia developed its own tradition. The book is full of interesting tidbits like this. The book contains 47 recipes in all, 11 of which came from Murni’s own restaurant, Murni’s Warung, in Ubud. Mr Dolphin of Warung Dolphin in Lovina also contributed a number of recipes. Kruger adds an introduction to each recipe, with a detailed and usually very personal commentary. I think my favorite, though, is from a village priest (pemangku), I Made Arnila of the Ganesha (Siwa) Temple in Lovina. water. I am sure most will enjoy this book enormously; I certainly did.” Review published in The Jakarta Globe, April 17, 2014. Jonathan Copeland is an author and photographer based in Bali. thejakartaglobe/features/spiritual-journey-culinary-world-bali

The general feeling of the individual, that something in his reality is deeply wrong, is a step toward the realization that we must find a better solution for our modern societal problems.

Finally, the ethical staying power of the Apocalypse is a product of its imaginative richness. The text throbs with theopoetic energy, expressed in its numerous songs of praise and worship. It is no accident that Milton drew inspiration from Revelation or that Handel found the lyrics for the climactic choruses of the Messiah (“Hallelujah” and “Worthy Is the Lamb”) in the poetry of Revelation: “The kingdom of this world is become the kingdom of our Lord and of his Christ, and he shall reign for ever and ever” (based on Rev. 11:15).

Perhaps you’d like to tell us about your latest quests for wisdom and knowledge instead? O: I’d like to tell you many things, Snorri. But to answer your question: I’ve started a spoken-word poetry group with some of my einherjar. Performances every Thor’s Day night in the Feast Hall of the Slain, with light Saehrimnir refreshments to follow. The Norns are scheduled to make a guest appearance soon, which should prove interesting. Also, I’m taking Zumba classes to understand why in My Name they’re so popular. Finally, I’m researching the magical symbol known in Midgard as [taps first two fingers of right hand against the first two fingers of left hand] hashtag. From what I’ve gleaned, when combined with other words, hashtag has the power to distract the mind from more important matters. If I’m right, I’ll make hashtag the subject of my next book. The working title is…wait for it…Hashtag. SS: An inspired choice, Lord Odin. O: Yes, I know. Sadly, our interview came to an abrupt conclusion at this point.

The expected value of something is not a good guide to its price.

Introduction This book is devoted to the blessed Father, Son, Holy Spirit. Daily working together as unified Godhead for our best interest. Would be incomplete without Jesus direct love bestowed upon me, through a perpetual act of faith in God. Fully trusting Jesus to lead me into a carefully laid-out plan. Dedicating this book to my children: Faith is 6, Christian 11, Christina 12 years old. Izzabella, my niece, is also featured in the story, Sally Saved Three Times. These Children are the inspiration for the characters in the stories. Added some personal experiences acquired during my childhood. Appreciate the support of my Mom, Dad, brother, Jacob, for being here for me the last five years. They helped me through hard circumstances when I needed them the most. Thank You! My second family is at the Erie Wesleyan Methodist Church on the corner of 29th and Liberty. They covered my life with prayer; great friends from the Lord; Supporting me on my journey towards my heavenly home. I am also thankful for Mike Lawrence who encouraged me to keep writing. Thanks, brother! This spectacular close friend of mine wrote the Forward of this book. He is God-given for moral support and prayer. Friends forever from Erie, Pennsylvania! There are scripture references, along with Bible lessons featured in each story. These short stories are ideal for devotions or bedtime stories. Suitable for parents and grandparents to read to children, grandchildren. Forward It is rare today to find Christians who are in love with doing the Lord's service. Many would sit to the side and let others bush-wack the path, but Bryan has always been the one who delights in making the way clear for others. His determination, commitment to producing these writings was encouraging to watch come to fruition. Take time now see for yourself how God is directing these works to provide something sincere, pure, innocent for families to enjoy. A pleasant respite from a sin-sick world. So, please, feel free to find a quiet place today and enjoy them alone or with your family. This body of work calls upon us to take time to be holy. I believe with all my heart that this is the authors intent, the Lord's plan, my hearts prayer that they bless you as much as they have blessed me. May God bless the time and energies sacrificed by the author in its production. Sincerely in Christ, Michael Lawrence. When writing with Shirley Dye on messenger about editing the book, she commented that this book would be a blessing to many people. That is my solemn humble prayer. Short Story Content 1. Mr. B.G. (My Testimony) 2. Trevor Wins Three Times 3. Winning The Man ON Rock-Hill 4. Sally Saved Three Times 5. Jonathan and Family Find God 6. Upright and Prideful Key Text, (Matthew 18:3), “And (Jesus) said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.

A mindful life can be an open doorway to greater peace and tranquility.

Don’t let your mind go down a long path because of a single troubling thought.

Mindfulness means intentionally being aware and engaged in the present moment.

In a world of multitasking, finding your focus is key to being productive and feeling grounded.

When we can sit in silence, we can separate from all the mental chatter that is often related to and creating our feelings.

As you begin to live a mindful lifestyle, you may become aware of the most entertaining soap opera you have ever witnessed--right inside your own mind.

Every day, we watch an inner show of ups and downs, highs and lows, joys and turmoil. It’s an endless dance of existence. But it’s possible to bring a little mindfulness into this dance.

In a relationship, any interaction is really one of the heart.

Whether you define the heart as the organ that pumps your blood, the emotional energy center in the center of your chest, or the complicated chemical symphony coursing through your body, love is truly at the center of the matter.

When the heart feels safe, we lessen the likelihood of distractions of an emotional nature that may take us outside of our focused presence.

Contemplate the infinite nature of love as you use the word love like a mantra.

The truth of your dharma rests in the fact that you matter. Your existence matters. And every single person has a unique, special, meaningful purpose for existence--whether that purpose is easy to spot or subtle.

Once you master the art of walking mindfully, even mundane travel will be a chance for you to refresh your brain.

A mindful moment can be as simple as taking time to pause.

When we can fully ground ourselves through mindfulness, we can open the door to let others into our lives.

By noticing physical sensations and mental processes nonjudgmentally and without attachment, you can become an external observer. Through this role, you can learn more about yourself and your true nature.

With all of these chemical impulses bouncing around the body and the complicated and amazing arrangement of cells within us, it is not surprising that sometimes things go a bit awry when we throw in our fast-paced, modern lives. Enter mindfulness, the elixir of peace and calm.

To receive loving kindness, think of someone who loves you and cares about you. It could be anyone in your life, past or present. Imagine that person on your right, sending you love, and feel the warmth and goodwill coming from him or her.

The inner witness is a part of us that sits behind all of the drama.

Your personality self’s job is to make your world understandable.

The search for security might translate into ways that you choose to guard your heart and emotions in romantic relationships.

You are a vast being. And, yes, you have a personality self in this body within this construct of time and space. But you also have many other parts that are infinite.

When you meditate and slow down your mind, you give yourself an opportunity to rest a little farther back in your consciousness and experience the awareness of your inner witness.

Within your body at any given time is an elaborate and finely tuned orchestra of chemical messages being shared throughout every system and synapse you have.

The voice of your inner narrator is just a portion of the vast collection of parts that make up your complete being.

Relax your heart and feel that behind all of the mind chatter is your silent inner-witness presence. It is pure peace and it is your divine soul--that part of you that is eternally mindful.

Let a mindful life spring forth from the part of you that simply witnesses your life without judgement.

Meditation is our number one tool in the quest for greater mindfulness.

When we are mindful, we are simply noticing, and we rarely get wrapped up in the drama within ourselves.

Remember that love is free. It transcends space and time. It does not require physical proximity. Love is an ever-flowing energy and yet it is also tangible and intangible, imaginative and real, particles and waves. Love is an infinite paradox because it is all things.

Living a mindful life is an art and a science.

decade later, Apple Computer made several attempts at commercializing computers inspired by the Xerox Alto prototypes, but it wasn’t actually until 1987, with the introduction of the Mac II personal computer, that the technology that Kay and his group assembled in 1973

The philosopher and the scientist emphasize different features of the world, follow different interests and inspire different passions in the soul. But the aim of their study is in each case the same: the supreme good which consists in the adequate knowledge of God

God of truth and revelation, In many and various ways you spoke through the prophets in the past. Now you have revealed yourself supremely through your Son, Jesus. And through the Holy Spirit you recall to our minds and refresh what Jesus taught. We give thanks for your faithful servants who, under the inspiration of your Spirit, told stories, handed down laws, preserved prophetic utterances and sayings of the wise, recorded the words and deeds of our Lord and of his followers, exhorted the faithful, rebuked the wayward, and envisioned your ultimate victory. Reveal to us your truth through the sacred text. Grant that our eyes may carefully perceive, that our minds may soundly analyze, and that our lives may be joyously transformed by your living and active Word. Through the cleansing, empowering, and instruction of your written Word, make us better disciples of Jesus Christ, the incarnate Word, in whose name we pray. Amen.

The founders of Freemasonry—whoever they were—were certainly aware of the history of the Templars, and they were clearly inspired by Templar ideals: devotion to God, a focus on the temple in Jerusalem, dedication and discipline. These founders also remembered the lessons of Templar history: the dangers of both absolute monarchy and the union of church and state.

Pour illustrer ceci et mieux faire comprendre ce que nous voulons dire, le meilleur exemple nous paraît être celui des Principes du calcul infinitésimal, ouvrage dont on parle peu et qui, bien qu’il ait été publié après la Seconde Guerre mondiale, est typique de l’inspiration première et de la méthode de René Guénon. On aurait d’ailleurs tort de le considérer comme un écrit d’importance secondaire car il contient, notamment dans les considérations développées sur la notion d’« intégration », un enseignement essentiel dont on ne trouve pas l’équivalent dans le reste de l’oeuvre guénonienne. Cet enseignement s ’appuie conjointement sur un examen critique des théories avancées par Leibniz pour justifier la méthode infinitésimale, de sorte que la lumière de l’Intellect primordial est projetée ici, non pas sur une doctrine ou un symbole traditionnel, mais bien sur les thèses d’un philosophe « semi-profane ». On juge mieux, par cet exemple, comment certaines méprises ont pu naître au sujet de la portée exacte de la doctrine exposée par Guénon : s’il est bien évident qu’aucune organisation initiatique n’a jamais fondé sa méthode spirituelle sur la lecture de Leibniz, la compréhension parfaite du symbolisme mathématique exposé au chapitre XVIII du Symbolisme de la Croix implique, en revanche, une connaissance approfondie de la méthode différentielle et du calcul intégral.

I have occupied this idle, empty winter with writing a story. It has been written to please myself, without thought of my own vanity or modesty, without regard for other people's feelings, without considering whether I shock or hurt the living, without scrupling to speak of the dead. The world, I know, is changing. I am not indifferent to the revolution that has caught us in its mighty skirts, to the enormity of the flood that is threatening to submerge us. But what could I do? In the welter of the surrounding storm, I have taken refuge for a moment on this little raft, constructed with the salvage of my memory. I have tried to steer it into that calm haven of art in which I still believe. I have tried to avoid some of the rocks and sandbanks that guard its entrance. [from the introduction]

editor and edited my first book in a wonderful way. For this book, however, time devoted to bringing up the children made a renewed editorial collaboration impossible. I hope the reader will not suffer unduly as a consequence! My children Christiana Dagmar and Eric James have watched me work on the book—indeed they could not avoid it as I often write at home. I hope they have been drawing the lesson that academic research can be really fun. Certainly, that is the lesson I drew from my father, Arthur von Hippel. He wrote his books in his study upstairs when I was a child and would often come down to the kitchen for a cup of coffee. In transit, he would throw up his hands and say, to no one in particular, “Why do I choose to work on such difficult problems?” And then he would look deeply happy. Dad, I noticed the smile! Finally my warmest thanks to my MIT colleagues and students and also to MIT as an institution. MIT is a really inspiring place to work and learn from others. We all understand the requirements for good research and learning, and we all strive to contribute to a very supportive academic environment. And, of course, new people are always showing up with new and interesting ideas, so fun and learning are always being renewed! Democratizing Innovation 1  Introduction and Overview When I say that innovation is being democratized, I mean that users of products and services—both firms and individual consumers—are increasingly able to innovate for themselves. User-centered innovation processes offer great advantages over the manufacturer-centric innovation development systems that have been the mainstay of commerce for hundreds of years. Users that innovate can develop exactly what they want, rather than relying on manufacturers to act as their (often very imperfect) agents. Moreover, individual

Some stories are easy to follow, and easy to tell. There is an introduction, a twist, and a happily-ever-after. And when telling the story, everyone forgets those small details, like that one quiet morning when the two of you woke wake up with the sunrise and talked about cookies. Or that night when she had her period, and the cramps were killing her, and she just needed your hug and something warm.

This is not a how-to book. It is a how-to-think-about-how-to book. In it I bombard you with images and metaphors with never a photograph or diagram in sight. Your mind's eye will create all the images in this text, and each mind is unique. Getting these, and other images, down on paper will provide you with fun, frustration, joy and despair. Like life,

My pen and paper can do this better, tell you the story about black girl raised by her father in a poor family rural area with no education and better qualifications to make her life better that me the only thing I had was dream and goal to turn around my situation the bigger I dreamed It what I managed to get as I mentioned the only thing that I know is sound of birds,trees,my dad's goats that I was a sherped of it and water flows I made a decision that I don't want to die on that situation.

You can't burial what you have and born with even my history fail that what I motivate and inspired you with,by living life l learn many things I usually say journey of life is my collage and it graduated me the things that I wrote about on my books,blogging and podcasting with is organic raw and what I gone through it, yes I'm not perfect in doing what I doing but I make sure that I give what I have to the world and what can I promise you, I believe that it what I called to serve those I sent to them.

As early as November 1966, the Red Guard Corps of Beijing Normal University had set their sights on the Confucian ancestral home in Qufu County in Shandong Province. Invoking the language of the May Fourth movement, they proceeded to Qufu, where they established themselves as the Revolutionary Rebel Liaison State to Annihilate the Old Curiosity Shop of Confucius. Within the month they had totally destroyed the Temple of Confucius, the Kong Family Mansion, the Cemetery of Confucius (including the Master’s grave), and all the statues, steles, and relics in the area... In January 1967 another Red Guard unit editorialized in the People’s Daily: To struggle against Confucius, the feudal mummy, and thoroughly eradicate . . . reactionary Confucianism is one of our important tasks in the Great Cultural Revolution. And then, to make their point, they went on a nationwide rampage, destroying temples, statues, historical landmarks, texts, and anything at all to do with the ancient Sage... The Cultural Revolution came to an end with Mao’s death in 1976. In 1978 Deng Xiaoping (1904–97) became China’s paramount leader, setting China on a course of economic and political reform, and effectively bringing an end to the Maoist ideal of class conflict and perpetual revolution. Since 2000, the leadership in Beijing, eager to advance economic prosperity and promote social stability, has talked not of the need for class conflict but of the goal of achieving a “harmonious society,” citing approvingly the passage from the Analects, “harmony is something to be cherished” (1.12). The Confucius compound in Qufu has been renovated and is now the site of annual celebrations of Confucius’s birthday in late September. In recent years, colleges and universities throughout the country—Beijing University, Qufu Normal University, Renmin University, Shaanxi Normal University, and Shandong University, to name a few—have established Confucian study and research centers. And, in the opening ceremonies of the 2008 Olympics, the Beijing Olympic Committee welcomed guests from around the world to Beijing with salutations from the Analects, “Is it not a joy to have friends come from afar?” and “Within the fours seas all men are brothers,” not with sayings from Mao’s Little Red Book. Tellingly, when the Chinese government began funding centers to support the study of the Chinese language and culture in foreign schools and universities around the globe in 2004—a move interpreted as an ef f ort to expand China’s “soft power”—it chose to name these centers Confucius Institutes... The failure of Marxism-Leninism has created an ideological vacuum, prompting people to seek new ways of understanding society and new sources of spiritual inspiration. The endemic culture of greed and corruption—spawned by the economic reforms and the celebration of wealth accompanying them—has given rise to a search for a set of values that will address these social ills. And, crucially, rising nationalist sentiments have fueled a desire to fi nd meaning within the native tradition—and to of f set the malignant ef f ects of Western decadence and materialism. Confucius has thus played a variety of roles in China’s twentieth and twenty-first centuries. At times praised, at times vilified, he has been both good guy and bad guy. Yet whether good or bad, he has always been somewhere on the stage. These days Confucius appears to be gaining favor again, in official circles and among the people. But what the future holds for him and his teachings is difficult to predict. All we can say with any certainty is that Confucius will continue to matter.

I believe that Mormon would have us understand that the path to the Savior is more circuitous and scenic than one might expect. In 3–4 Nephi, coming to Christ is what happens when the disciple focuses on other things. We make progress on the road not by speeding as quickly and efficiently as we can to our destination but by stopping to help others who have broken down along the way and by taking detours to search for those who are lost or stranded...Mormon’s focus on other-centeredness and outward-orientation invites the disciple to see salvation less as a goal that can be sought out for its own sake and more as a byproduct of trying to love and serve others. It is the accumulation of small and simple things made great by God.