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.

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

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.

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

The eternity of "anytime" shines in this moment "now" while the unlimitedness of "anyplace" is manifested in the limits of "here." When the universality of "anyone" dances out in the individual "I," for the first time you have the world of Zen.

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.

You meet grief without introductions

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

Your personality should be described in poem not in paragraph.

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

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.

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.

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

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

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.

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.

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

We, on the other hand, were inspired by God. He led us to a science whose truth we ruthlessly set forth. If I have succeeded in presenting the problems of this science exhaustively and in showing how it differs in its various aspects and characteristics from all other crafts, this is due to divine guidance. If, on the other hand, I have omitted some point, or if the problems have got confused with something else, the task of correcting remains for the discerning critic, but the merit is mine since I cleared and marked the way. God guides with His light whom He will.

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

Accepting a religion may be more like enjoying a poem, or following the football. It might be a matter of immersion in a set of practices. Perhaps the practices have only an emotional point, or a social point. Perhaps religious rituals only serve necessary psychological and social ends. The rituals of birth, coming of age, or funerals do this. It is silly to ask whether a marriage ceremony is true or false. People do not go to a funeral service to hear something true, but to mourn, or to begin to stop mourning, or to meditate on departed life. It can be as inappropriate to ask whether what is said is true as to ask whether Keats’s ode to a Grecian urn is true. The poem is successful or not in quite a different dimension, and so is Chartres cathedral, or a statue of the Buddha. They may be magnificent, and moving, and awe-inspiring, but not because they make statements that are true or false.

Even as a man just recovering from illness walks only so far as he is obliged to go, with a slow and weary step, so the converted sinner journeys along as far as God commands him but slowly and wearily, until he attains a spirit of true devotion, and then, like a sound man, he not only gets along, but he runs and leaps in the way of God's Commands, and hastens gladly along the paths of heavenly counsels and inspirations.

I felt inspired by Karl and determined to lift greater pound-ages myself, to work on the one lift I was already fairly good at—the squat. Training intensively, even obsessively, at a small gym in San Rafael, I worked up to doing five sets of five reps with 555 pounds every fifth day. The symmetry of this pleased me but caused amusement at the gym—“Sacks and his fives.” I didn’t realize how exceptional this was until another lifter encouraged me to have a go at the California squat record. I did so, diffidently, and to my delight was able to set a new record, a squat with a 600-pound bar on my shoulders. This was to serve as my introduction to the power-lifting world; a weight-lifting record

Magic rituals provided emotional empowerment in the face of danger, and inspired solutions when alternative sources of knowledge (including science) were inadequate.

Introduction   A man who needs no introduction, Wayne Dyer, one of the most recognized and accomplished authors in the self-development and spirituality genre. Wayne Dyer knew the right ways to inspire people.

Perhaps an analogy will clarify the point. Let us suppose that a sect should arise promulgating the view that J. R. R. Tolkien’s The Lord of the Rings was actually an inspired prophecy forecasting political events that must occur before the year 2000. The members of the sect would then busy themselves in attempting to work out the symbolic correlations between the story’s characters and the dramatis personae of the world’s political stage in the 1990s. Some of the proposals might be enormously detailed and ingenious, but surely we would have to say to such interpreters, “No, you’ve got it all wrong; The Lord of the Rings is not that sort of text at all.” Something similar must be said to those who read Revelation as predictive in this way.

the Portuguese adage holds true: God writes straight on crooked lines.

To counter apathy, most change agents focus on presenting an inspiring vision of the future. This is an important message to convey, but it’s not the type of communication that should come first. If you want people to take risks, you need first to show what’s wrong with the present. To drive people out of their comfort zones, you have to cultivate dissatisfaction, frustration, or anger at the current state of affairs, making it a guaranteed loss. “The greatest communicators of all time,” says communication expert Nancy Duarte—who has spent her career studying the shape of superb presentations—start by establishing “what is: here’s the status quo.” Then, they “compare that to what could be,” making “that gap as big as possible.” We can see this sequence in two of the most revered speeches in American history. In his famous inaugural address, President Franklin D. Roosevelt opened by acknowledging the current state of affairs. Promising to “speak the whole truth, frankly and boldly,” he described the dire straits of the Great Depression, only then turning to what could be, unveiling his hope of creating new jobs and forecasting, “This great nation . . . will revive and will prosper. . . . The only thing we have to fear is fear itself.” When we recall Martin Luther King, Jr.’s, epic speech, what stands out is a shining image of a brighter future. Yet in his 16-minute oration, it wasn’t until the eleventh minute that he first mentioned his dream. Before delivering hope for change, King stressed the unacceptable conditions of the status quo. In his introduction, he pronounced that, despite the promise of the Emancipation Proclamation, “one hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination.” Having established urgency through depicting the suffering that was, King turned to what could be: “But we refuse to believe that the bank of justice is bankrupt.” He devoted more than two thirds of the speech to these one-two punches, alternating between what was and what could be by expressing indignation at the present and hope about the future. According to sociologist Patricia Wasielewski, “King articulates the crowd’s feelings of anger at existing inequities,” strengthening their “resolve that the situation must be changed.” The audience was only prepared to be moved by his dream of tomorrow after he had exposed the nightmare of today.

Contents Introduction: Why Start with Why? PART 1: A WORLD THAT DOESN’T START WITH WHY   1. Assume You Know   2. Carrots and Sticks PART 2: AN ALTERNATIVE PERSPECTIVE   3. The Golden Circle   4. This Is Not Opinion, This Is Biology   5. Clarity, Discipline and Consistency PART 3: LEADERS NEED A FOLLOWING   6. The Emergence of Trust   7. How a Tipping Point Tips PART 4: HOW TO RALLY THOSE WHO BELIEVE   8. Start with WHY, but Know HOW   9. Know WHY. Know HOW. Then WHAT? 10. Communication Is Not About Speaking, It’s About Listening PART 5: THE BIGGEST CHALLENGE IS SUCCESS 11. When WHY Goes Fuzzy 12. Split Happens PART 6: DISCOVER WHY 13. The Origins of a WHY 14. The New Competition

Great documentation makes new hires productive in days instead of weeks, prevents thousands of calls to customer support, is the difference between crippling downtime and rock solid stability, and inspires true, fervent love of development platforms.

While Jane Eyre needs no introduction, I should mention that Charlotte Brontë’s preface to the infamous second edition thrilled me from the instant I first set eyes on the quote, “Conventionality is not morality. Self-righteousness is not religion.” While the author continues to lob great Molotov cocktails of scriptural invective at her critics for perhaps a trifle longer than necessary (if Brontë lived today, it wouldn’t be impossible to picture her replying to troll tweets and one-star Amazon reviews), the spirit of the thing is marvelous, and to anyone who has read the novel without the preface, know that it was a major inspiration for this satirical riff off the classical Jane.

When I started exploring what flag I should plant back in 2009, there was a confluence of events in the works. The business world was increasingly using a methodology called Agile as its preferred product-development process while, at the same time, digital design was becoming increasingly important. Technology was rapidly evolving, and design was becoming a key differentiating factor for success—this was just a couple of years after the introduction of the iPhone. Companies were struggling to figure out how to integrate these two trends successfully, which created an opportunity for me—no one had solved this problem. This is where I decided to plant my flag—because I had the expertise, the opportunity, a real problem to solve that many people were dealing with, and the credibility to speak to it. I decided to work on solving this challenge and to bring everyone willing along with me on my journey. My teams and I started experimenting, trying different ways of working. We often failed, but as we were going through our ups and downs, I was sharing—publicly writing and giving talks about—what we were trying to do. Turned out I wasn’t the only one struggling with this issue. The more I wrote and the more I presented, the more widely I became known out in the world as someone who was not only working to solve this issue, but who was a source of ideas, honesty, and inspiration. So, when I left TheLadders, I had already planted my flag. I had found the thing I wanted to be known for and the work I was passionate about. A quick word of warning… Success on this path is a double-edged sword and you should approach this process with eyes open. The flag you plant today may very well be with you for the rest of your life—especially if you build widespread credibility on the topic. It’s going to follow you wherever you go and define you. No matter what else I do out in the world, I will forever be Jeff Gothelf—the Lean UX guy.

avoid dying a moment before we have to. Given that we expend so much effort staying alive, it might seem strange to think that anyone

While we are in this embarrassingly negative corner of chemistry, I cannot avoid that other great pointed finger, the one directed at the environmental damage laid at the subject’s door, or at least at its drains. It is impossible to deny that the unwanted effluent of the chemical plant has wrought ecological havoc. Ever since Perkin’s factories turned the nearby canals red, green, and yellow according to the manufacturing priorities of the day, mankind’s aspiration for its own betterment has been at an environmental cost. In fact, the green shoots of environmental pollution, if that is not too ironical a term, can be traced back to the Greeks and Romans, for analysis of ice cores laid down in those eras show traces of the consequences of metal working. The way forward is either legal or chemical. The legal constrains by the prospect of punishment; the chemical avoids by elimination at source. The latter, always the better mode of action, depends on developments of chemistry itself and has inspired the politico-environmento-chemical movement of green chemistry. In broad terms, green chemistry aims to minimize the impact of chemical manufacturing processes on the environment by strict guidelines about the use of materials and the elimination of waste.

Writing a book is both rewarding and inspiring The preparation, research and introduction of new chapters to an ever increasing text provides enormous excitement as one gets closer and closer to completion The culmination of all the hours of work combined with the emotional input in its creation cannot describe the sense of pride and accomplishment when it is finally published

The Likud championed retention of the West Bank, which it referred to by its biblical names, Judea and Samaria, whereas Labor advocated turning over some of the area to Jordan as part of a peace treaty. By using the names Judea and Samaria, the Likud emphasized the biblical link with the land. In their platform, they stated, “The right of the Jewish people to the land of Israel is eternal and indisputable and linked with the right to security and peace; therefore Judea and Samaria will not be handed over to any foreign administration.” Moreover, the Begin-led government planned not only to retain the territory, but to greatly increase the number of Jewish inhabitants there through the introduction of settlements. It was a major part of their ideology: “Settlement, both urban and rural, in all parts of the Land of Israel is the focal point of the Zionist effort to redeem the country, to maintain vital security areas, and serves as a reservoir of strength and inspiration for the renewal of the pioneering spirit.”1 Likud leaders referred to the building of settlements as “the creation of facts,” which would prevent any withdrawal from the West Bank in the future.

The first known published text of the classic fairy tale "Beauty and the Beast" was written by Gabrielle-Suzanne Barbot de Villeneuve in 1740 and collected in her compilation La Jeune Américaine et les contes marins. To say that the story met with favor is an understatement. By 1756, "Beauty and the Beast" was so well known that Jeanne-Marie Leprince de Beaumont wrote an abridged edition of it that would become the popular version included in collections of fairy tales throughout the nineteenth century (although Andrew Lang went back to de Villeneuve's original for his groundbreaking anthology The Blue Fairy Book, first published in 1891 as the beginning of a twelve-book series that would revolutionize the anthologizing of fairy tales for young read ers). Fifteen years later. Jean-François Marmontel and André Ernest Modeste Grétry adapted de Villeneuve's story as the book for the opera Zémire et Azor. the start of more than two centuries of extraliterary treatments that now include Jean Cocteau's famous 1946 film La Belle et la Bête, Walt Disney's 1991 animated feature Beauty and the Beast, and countless other cinematic, televi sion, stage, and musical variations on the story's theme. More than 4,000 years after it became part of the oral storytelling tradi tion, it is easy to understand why "Beauty and the Beast" continues to be one of the most popular fairy tales of all time, and a seemingly inexhaustible source of inspiration for artists working in all mediums. Its theme of the power of unconditional love is one that never grows old.

To him the Bible was written not by God, but by inspired people, drawing from both history and experience, who sought to understand better the larger meaning of life and death.

WRITE WHAT’S RANDOM. Some writers require chaos to find inspiration. You might be someone who needs a jolt to the system—who needs to tell yourself, on seeing a duck wearing a sun hat, being led on a leash by a child, “I need to write about that duck, that hat, that child.” You don’t require anything more than surprise and the unexpected moment for inspiration. That sudden shock—that introduction of chaos into the world—serves as the catalyst back into writing what’s interesting, personal, or uncomfortable.

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.

Although sponges have many different types of cells, most are not organized into organs with discrete functions, like kidneys, livers, or ovaries (although the choanocyte chambers could be considered simple organs). For this reason, sponges are sometimes described as having a ‘tissue-level’ organization. Some sponges have astonishing powers of regeneration, so extreme that they were the inspiration for regenerating aliens in the science-fiction television series Doctor Who. The defining experiments that revealed this property were published in 1907 by Henry Van Peters Wilson of the University of North Carolina, USA. Wilson mashed up a living sponge and passed it through a fine cloth, the sort used for sieving flour, thereby splitting most of it into individual cells. Wilson then observed that these cells gradually crawled back together and reassembled into a new sponge! Furthermore, if the cells of two different species were mixed together, they would sort themselves out and regenerate into the two original sponges again. Although regeneration is found in many branches of the Animal Kingdom, no other animals are as expert as some of the sponges.

Find your happy medium.

evolution is not final; the future exceeds every number you can imagine: it is the courage to continue that counts towards that evolution.

If you want to discover the future, you must first have the courage to leave behind the past.

Futurists of the world unite and take over.

In the future we hope to ensure that bribery's best friend is no longer lobbying.

*You can imagine an infinite number of futures because the amount of time and space the future holds exceeds all measurements.

These inspired futures hold futuristic inspirations.

Over-analysis turns the the future into a coward

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.

Whoever you are at heart, whatever your point of view--it is yours.

People who believe humans are naturally bad will find evidence everywhere, just as someone who believes everyone is good will find as much proof. When the two extremes of a philosophical argument are proven true, we can conclude that the reality is somewhere in the middle.

Self-care is never a selfish act—it is simply good stewardship of the only gift I have, the gift I was put on earth to offer others. —PARKER PALMER Introduction Welcome to the first day of your year of self-care!

In early Leninist terminology, the geographical opposition of "city" (proletariat) versus "countryside" (peasant) was often expressed in terms of "consciousness" versus "spontaneity." Consciousness in this Marxist sense meant not individual creativity, inspiration, or (as it often did for Dostoevsky) the freedom of personal will and the responsibility of choice, but was applied more narrowly, to mean an awareness of the dialectical shape of history and the inevitable victory of the proletariat. Opposed to this party-minded awareness was "spontaneity": people reacting anarchically, instinctively, out of their immediate anger or blind need, peasants burning manor houses ... Many believed that a symbiotic relation between these two forces was possible, at the level of the individual body as well as the body politic.

Do not loose your battle before fighting it, make an introduction that finishes the story.

Socrates identified the practice of philosophy with personal discussion and questioning, refusing to write anything. His followers elevated him to the founding figure of their mutually conflicting approaches to philosophy. Through his austere disciple Antisthenes, Socrates was regarded as the inspiration for the convention-rejecting Cynics; through his disciple Aristippus, he was claimed as the first hedonist. Through the tradition of Plato’s Academy he was hailed as the first sceptic; through the Stoics he was regarded as the first ethical philosopher. In the writings of his younger follower Xenophon he appears as a conventional moralizer. In the writings of Plato, Socrates appears in a variety of guises. Sometimes he is the questioner who undermines the pretensions of others to understanding; sometimes he puts forward positive claims about ethics and metaphysics; sometimes he merely introduces other philosophers who have things of their own to say.

Another classic case in point is the reconstructive origins of the canonical Platform Sutra of the Sixth Patriarch, which is attributed to the seventh-century Chinese Zen master Huineng but in fact seems to have first appeared around 780 ce, "over a century after the events it describes were supposed to have taken place." The earliest versions of the autobiography and teachings of Huineng included in this text were in fact composed by Shenhui and other purported successors in the Southern School in order to differentiate their teachings from, and elevate them over, those of Shenxiu and other teachers of the rival Northern School. While the teachings presented in the Platform Sutra— the only Zen text to be audaciously designated a "sutra"—are indeed a "brilliant consummation" and "wonderful mélange of early Chan [i.e., Chinese Zen] teachings," they can hardly be attributed verbatim to the historical person Huineng. However spiritually inspiring and philosophically rich such classical texts of the Zen tradition may be, we cannot read them as unbiased and unembellished historical records or as innocent of sectarian politics and other mundane motives.

Keynes had his own Utopia which inspired his work as an economist, expressed notably in his essay, ‘Economic Possibilities for our Grandchildren’, published in 1930.

Sometimes religion fails to serve its meaning-making function at moments of catastrophic disruption or cultural change. For example, many elite and middle class Christian adherents were shaken by a Victorian spiritual crisis as intellectual challenges converged. Between 1840 and 1900 some lost faith in the face of Darwinian biology and the new geology, which challenged biblical claims about the origin and age of the universe; the new historical and literary study of the Bible, called Higher Criticism, which challenged the claim that scripture was divinely inspired; and the new comparative study of religions, which challenged the uniqueness and superiority of Christianity. Those doubters now looked out on a different ocean, as does the narrator in Matthew Arnold's poem "Dover Beach," who once found comfort as waves in "the sea of faith" drew near, but who now hears only "its melancholy, long, withdrawing roar.

As to Orphism, it soon blended with the worship of the god Dionysus, who originated in Thrace, and who was worshipped there in the form of a bull. Dionysus was quickly accepted in seventh-century Greece, because he was exactly what the Greeks needed to complete their pantheon of gods; under the name Bacchus he became the god of wine, and his symbol was sometimes an enormous phallus. Frazer speaks of Thracian rites involving wild dances, thrilling music and tipsy excess, and notes that such goings-on were foreign to the clear rational nature of the Greeks. But the religion still spread like wildfire throughout Greece, especially among women—indicating, perhaps, a revolt against civilisation. It became a religion of orgies; women worked themselves into a frenzy and rushed about the hills, tearing to pieces any living creature they found. Euripides’ play The Bacchae tells how King Pentheus, who opposed the religion of Bacchus, was torn to pieces by a crowd of women, which included his mother and sisters, all in ‘Bacchic frenzy.’ In their ecstasy the worshippers of Bacchus became animals, and behaved like animals, killing living creatures and eating them raw. The profound significance of all this was recognised by the philosopher Nietzsche, who declared himself a disciple of the god Dionysus. He spoke of the ‘blissful ecstasy that rises from the innermost depths of man,’ dissolving his sense of personality: in short, the sexual or magical ecstasy. He saw Dionysus as a fundamental principle of human existence; man’s need to throw off his personality, to burst the dream-bubble that surrounds him and to experience total, ecstatic affirmation of everything. In this sense, Dionysus is fundamentally the god, or patron saint, of magic. The spirit of Dionysus pervades all magic, especially the black magic of the later witch cults, with their orgiastic witch’s sabbaths so like the orgies of Dionysus’s female worshippers, even to the use of goats, the animal sacred to Dionysus. (Is it not also significant that Dionysus is a horned god, like the Christian devil?) The ‘scent of truth’ that made Ouspensky prefer books on magic to the ‘hard facts’ of daily journalism is the scent of Dionysian freedom, man’s sudden absurd glimpse of his godlike potentialities. It is also true that the spirit of Dionysus, pushed to new extremes through frustration and egomania, permeates the work of De Sade. As Philip Vellacot remarks of Dionysus in his introduction to The Bacchae: ‘But, though in the first half of the play there is some room for sympathy with Dionysus, this sympathy steadily diminishes until at the end of the play, his inhuman cruelty inspires nothing but horror.’ But this misses the point about Dionysus—that sympathy is hardly an emotion he would appreciate. He descends like a storm wind, scattering all human emotion.

The first motivation could be called political: If you can't or won't understand the Bible, others surely will interpret it for you. The second could be called cultural or literary: Within this culture you can't be fully literature or creative, artistically or rhetorically, without an acquaintance with the Bible. But now we come to the third and most personal reason: You also can't be spiritually mature or wise simply by rejecting the Bible as oppressive. The oppressive uses of the Bible are real, but unless you learn to understand that there are other readings possible, the Bible will, indeed, simply continue to be a source of oppression for you, and not a source of inspiration, liberation, creation, and even exultation as you understand anew for yourself, at a deep and less literal level.

Embrace the digital revolution not as a challenge but as an opportunity to innovate, create, and inspire change

The soul, since by its nature, what it is, and is related to the higher kind of reality in the realm of being, when it sees something akin to it or a trace of its kindred reality is delighted and thrilled and returns to itself and remembers itself and it’s own possessions… Being in the presence of such beauty doesn’t just reverberate with the inner me, but also makes me want to pull that best part up and out of me, to strip off all that is superfluous and useless, and be the purest, cleanest version of me. By seeing beauty, I want to be beauty. When I see beauty, I have the sense that everything can change. I can start over. I can liberate the inner me. Plotinus then, imagines a kind of dialectic in which I am shocked by beauty, inspired by it, reverberate with it interiorly, and then resolve to impose more unity on my life, become less disordered, so that I slowly become like what I admire. Plotinus calls this working on your inner statue. Over the course of time, as I polish the statue and reduce the difference between me and the external experience of beauty, a kind of inner light pools up within me, an intellectual generosity, a spiritual magnanimity. At this point, says Plotinus, I am ready for the deep dive within.

Light needs no introduction and requires no explanation

L'anthropologue David K. Wright soutient que l'élevage est un agent actif de la désertification du Sahara, qui s'est étendue à mesure que les humains guidaient le bétail vers de nouveaux pâturages. Couplé à la croissance démographique, le pastoralisme y favorise la dévégétalisation et les changements de régime dans les écosystèmes : réduction de la productivité végétale, homogénéisation de la flore, transformation du paysage en une zone dominée par les arbustes et augmentation générale de la végétation xérophile (plantes vivant seulement en milieu aride). Il considère l'introduction des troupeaux comme facteur décisif à l'origine de franchissement de seuils écologiques. C'est l'élevage de pâturage qui aurait catalysé les rétroactions négatives entre les domaines terrestres et atmosphériques, précipitant la désertification du Sahara, autrefois caractérisé par un biome riche en végétation avec des forêts et des broussailles.

Inspired by Zen, the avant-garde composer John Cage shocked the music world in 1952 when he composed a piece that entailed just sitting in silence at a piano or other instrument(s) without playing a single note for 4 minutes and 33 seconds. He wanted the audience to hear the music that is going on around us all the time.