Inspiring Social Sciences Quotes

Beyond work and love, I would add two other ingredients that give meaning to life. First, to fulfill whatever talents we are born with. However blessed we are by fate with different abilities and strengths, we should try to develop them to the fullest, rather than allow them to atrophy and decay. We all know individuals who did not fulfill the promise they showed in childhood. Many of them became haunted by the image of what they might have become. Instead of blaming fate, I think we should accept ourselves as we are and try to fulfill whatever dreams are within our capability. Second, we should try to leave the world a better place than when we entered it. As individuals, we can make a difference, whether it is to probe the secrets of Nature, to clean up the environment and work for peace and social justice, or to nurture the inquisitive, vibrant spirit of the young by being a mentor and a guide.

The love of money is the root of all evil, therefore selfishness must be the seed.

Yoga is the process of eliminating pain – pain form the body, mind and the society.

The Earth was singing her revolution. She was calling her brave men and women to her defense.

Both for practical reasons and for mathematically verifiable moral reasons, authority and responsibility must be equal - else a balancing takes place as surely as current flows between points of unequal potential. To permit irresponsible authority is to sow disaster; to hold a man responsible for anything he does not control is to behave with blind idiocy. The unlimited democracies were unstable because their citizens were not responsible for the fashion in which they exerted their sovereign authority... other than through the tragic logic of history... No attempt was made to determine whether a voter was socially responsible to the extent of his literally unlimited authority. If he voted the impossible, the disastrous possible happened instead - and responsibility was then forced on him willy-nilly and destroyed both him and his foundationless temple.

In the business people with expertise, experience and evidence will make more profitable decisions than people with instinct, intuition and imagination.

A nation with a thousand awakened citizens and a corrupt leader, is much more alive than a nation with an awakened leader and a thousand corrupt citizens.

Postmodernity means the exhilarating freedom to pursue anything, yet mind-boggling uncertainty as to what is worth pursuing and in the name of what one should pursue it.

The human has not one but two births – first, when a person is born from the mother’s womb, and second, when that person rises from the socio-culturally imposed cocoon of prejudices and ignorance.

So long as authority inspires awe, confusion and absurdity enhance conservative tendencies in society. Firstly, because clear and logical thinking leads to a cumulation of knowledge (of which the progress of the natural sciences provides the best example) and the advance of knowledge sooner or later undermines the traditional order. Confused thinking, on the other hand, leads nowhere in particular and can be indulged indefinitely without producing any impact upon the world.

Before we complicated life with money, machines and missiles we did well with morals, manpower and meetings.

An invention is a responsibility of the individual, society cannot invent, it can only applaud the invention and inventor.

​On top of the government-hierarchy you need an unpolluted group of scientists to give a nation the best direction.

Social scientists and psychologists are conducting research studies that clearly show that when we behave and act as if we are happy, confident, healthy or in love, we become happy, confident, healthy and in love.

While humans have the propensity to develop a suite of prosocial behaviors, they are also capable of developing antisocial behavior, engaging in substance abuse, experiencing depression, and bearing children at an early age...Young people who develop aggressive behavior tendencies are likely to develop problems with tobacco, alcohol, and other drug use; to fail academically; to have children at an early age; and to raise children likely to have the same problems.

All the terrorism in the world that fester in the name of religion, are in fact not religious in nature, rather they are socio-political. Their roots are not religion, but socio-political condition. Religion is only used as a divine tool of authoritative justification in the search of absolution.

State first, subject second, statesman last.

Life's lessons are designed that we would rise from 'The Fall' (or our failures) and be restored to our Divine nature.

Inspire these people by example and they’ll notice.

You are a computer. If you become front-end you'll count the likes on social media. If you become back-end you'll be breathing deep on a mountain. Listen! one life man. Become a Full-stack.

Reality, at first glance, is a simple thing: the television speaking to you now is real. Your body sunk into that chair in the approach to midnight, a clock ticking at the threshold of awareness. All the endless detail of a solid and material world surrounding you. These things exist. They can be measured with a yardstick, a voltammeter, a weighing scale. These things are real. Then there’s the mind, half-focused on the TV, the settee, the clock. This ghostly knot of memory, idea and feeling that we call ourself also exists, though not within the measurable world our science may describe. Consciousness is unquantifiable, a ghost in the machine, barely considered real at all, though in a sense this flickering mosaic of awareness is the only true reality that we can ever know. The Here-and-Now demands attention, is more present to us. We dismiss the inner world of our ideas as less important, although most of our immediate physical reality originated only in the mind. The TV, sofa, clock and room, the whole civilisation that contains them once were nothing save ideas. Material existence is entirely founded on a phantom realm of mind, whose nature and geography are unexplored. Before the Age of Reason was announced, humanity had polished strategies for interacting with the world of the imaginary and invisible: complicated magic-systems; sprawling pantheons of gods and spirits, images and names with which we labelled powerful inner forces so that we might better understand them. Intellect, Emotion and Unconscious Thought were made divinities or demons so that we, like Faust, might better know them; deal with them; become them. Ancient cultures did not worship idols. Their god-statues represented ideal states which, when meditated constantly upon, one might aspire to. Science proves there never was a mermaid, blue-skinned Krishna or a virgin birth in physical reality. Yet thought is real, and the domain of thought is the one place where gods inarguably ezdst, wielding tremendous power. If Aphrodite were a myth and Love only a concept, then would that negate the crimes and kindnesses and songs done in Love’s name? If Christ were only ever fiction, a divine Idea, would this invalidate the social change inspired by that idea, make holy wars less terrible, or human betterment less real, less sacred? The world of ideas is in certain senses deeper, truer than reality; this solid television less significant than the Idea of television. Ideas, unlike solid structures, do not perish. They remain immortal, immaterial and everywhere, like all Divine things. Ideas are a golden, savage landscape that we wander unaware, without a map. Be careful: in the last analysis, reality may be exactly what we think it is.

Science does not stand as a moral guardian of humanity, rather it attempts to stand as the least subjective, least biased and least sociologically conditioned friend to humanity, when humanity seeks answers of real significance.

The conflicts between science and religion still remain in this day and age, because though most people understand what science means, they do not have a clue what religion means – and they do not even have a clue that they do not have a clue.

REVIEW: Like a master artisan, Weisberger weaves together threads of anthropology, botany, ecology and psychology in an inspiring tapestry of ideas sure to keep discerning readers warm and hopeful in these cold and desolate times.Unlike other texts, which ordinarily prescribe structural (ie. social, political, economic) solutions to the global crisis of environmental destruction, Rainforest Medicine hones in on the root cause of Western schizophrenia: spiritual poverty, and the resultant alienation of the individual from his environment. This incisive perception is married to a message of hope: that the keys to the door leading to promising new human vistas are held in the humblest of hands; those of the spiritual masters of the Amazon and the traditional cultures from which they hail. By illumining the ancient practices of authentic indigenous Amazonian shamanism, Weisberger supplies us with a manual for conservation of both the rainforest and the soul. And frankly, it could not have arrived at a better time.

Indeed ethnography and theory resemble nothing so much as the two arcs of a hyperbola, which cast their beams in opposite directions, lighting up the surfaces, respectively, of mind and world. They are back to back, and darkness reigns between them. But what if each arc were to reverse its orientation, so as to embrace the other in an encompassing, brightly illuminated ellipse? We would then have neither ethnography nor theory, nor even a compound of both. What we would have is an undivided, interstitial field of anthropology. If ethnographic theory is the hyperbola, anthropology is the ellipse. For ethnography, when it turns, is no longer ethnography but the educational correspondences of real life. And theory, when it turns, is no longer theory, but an imagination nourished by its observational engagements with the world. The rupture between reality and imagination—the one annexed to fact, the other to theory—has been the source of much havoc in the history of consciousness. It needs to be repaired. It is surely the task of anthropology, before all else, to repair it. In calling a halt to the proliferation of ethnography, I am not asking for more theory. My plea is for a return to anthropology.

You never know what will spark a student's interest and feed the flame of learning. For me, all subjects are connected: writing, reading, science, art, music, math, social studies. By presenting myself as a writer with wide ranging passions - for astronomy, volcanology, art, music, history, and community service - I hope to inspire not only budding writers but also budding scientists, artists, activists...

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.

At a cellular level of the human mind, Islamophobia is not really a matter of social stigma, rather it is a natural biological fear response of the general human mind, conditioned through countless pairings between terrorist attacks (unconditioned stimulus) and their apparent association with Islam (conditioned stimulus). Hence, Islamophobia cannot be eradicated completely, unless that pairing is severed and thereafter the conditioned stimulus of Islam is paired with something optimistic such as the heartwarming works of the 13th century Persian Muslim poet Jalal ad-Din Muhammad Rumi.

When I was growing up it was still acceptable - not to me but in social terms - to say that one was not interested in science and did not see the point in bothering with it. This is no longer the case. Let me be clear. I am not promoting the idea that all young people should grow up to be scientists. I do not see that as an ideal situation, as the world needs people with a wide variety of skills. But I am advocating that all young people should be familiar with and confident around scientific subjects, whatever they choose to do. They need to be scientifically literate, and inspired to engage with developments in science and technology in order to learn more.

When I was growing up it was still acceptable—not to me but in social terms—to say that one was not interested in science and did not see the point in bothering with it. This is no longer the case. Let me be clear. I am not promoting the idea that all young people should grow up to be scientists. I do not see that as an ideal situation, as the world needs people with a wide variety of skills. But I am advocating that all young people should be familiar with and confident around scientific subjects, whatever they choose to do. They need to be scientifically literate, and inspired to engage with developments in science and technology in order to learn more. A world where only a tiny super-elite are capable of understanding advanced science and technology and its applications would be, to my mind, a dangerous and limited one. I seriously doubt whether long-range beneficial projects such as cleaning up the oceans or curing diseases in the developing world would be given priority. Worse, we could find that technology is used against us and that we might have no power to stop it. I don’t believe in boundaries, either for what we can do in our personal lives or for what life and intelligence can accomplish in our universe. We stand at a threshold of important discoveries in all areas of science. Without doubt, our world will change enormously in the next fifty years. We will find out what happened at the Big Bang. We will come to understand how life began on Earth. We may even discover whether life exists elsewhere in the universe. While the chances of communicating with an intelligent extra-terrestrial species may be slim, the importance of such a discovery means we must not give up trying. We will continue to explore our cosmic habitat, sending robots and humans into space. We cannot continue to look inwards at ourselves on a small and increasingly polluted and overcrowded planet. Through scientific endeavour and technological innovation, we must look outwards to the wider universe, while also striving to fix the problems on Earth. And I am optimistic that we will ultimately create viable habitats for the human race on other planets. We will transcend the Earth and learn to exist in space. This is not the end of the story, but just the beginning of what I hope will be billions of years of life flourishing in the cosmos. And one final point—we never really know where the next great scientific discovery will come from, nor who will make it. Opening up the thrill and wonder of scientific discovery, creating innovative and accessible ways to reach out to the widest young audience possible, greatly increases the chances of finding and inspiring the new Einstein. Wherever she might be. So remember to look up at the stars and not down at your feet. Try to make sense of what you see and wonder about what makes the universe exist. Be curious. And however difficult life may seem, there is always something you can do and succeed at. It matters that you don’t just give up. Unleash your imagination. Shape the future.

Nature vs. nurture is part of this—and then there is what I think of as anti-nurturing—the ways we in a western/US context are socialized to work against respecting the emergent processes of the world and each other: We learn to disrespect Indigenous and direct ties to land. We learn to be quiet, polite, indirect, and submissive, not to disturb the status quo. We learn facts out of context of application in school. How will this history, science, math show up in our lives, in the work of growing community and home? We learn that tests and deadlines are the reasons to take action. This puts those with good short-term memories and a positive response to pressure in leadership positions, leading to urgency-based thinking, regardless of the circumstance. We learn to compete with each other in a scarcity-based economy that denies and destroys the abundant world we actually live in. We learn to deny our longings and our skills, and to do work that occupies our hours without inspiring our greatness. We learn to manipulate each other and sell things to each other, rather than learning to collaborate and evolve together. We learn that the natural world is to be manicured, controlled, or pillaged to support our consumerist lives. Even the natural lives of our bodies get medicated, pathologized, shaved or improved upon with cosmetic adjustments. We learn that factors beyond our control determine the quality of our lives—something as random as which skin, gender, sexuality, ability, nation, or belief system we are born into sets a path for survival and quality of life. In the United States specifically, though I see this most places I travel, we learn that we only have value if we can produce—only then do we earn food, home, health care, education. Similarly, we learn our organizations are only as successful as our fundraising results, whether the community impact is powerful or not. We learn as children to swallow our tears and any other inconvenient emotions, and as adults that translates into working through red flags, value differences, pain, and exhaustion. We learn to bond through gossip, venting, and destroying, rather than cultivating solutions together. Perhaps the most egregious thing we are taught is that we should just be really good at what’s already possible, to leave the impossible alone.

Generally we think of white supremacist views as having their origins with the unlettered, underprivileged, poorer-class whites. But the social obstetricians who presided at the birth of racist views in our country were from the aristocracy: rich merchants, influential clergymen, men of medical science, historians and political scientists from some of the leading universities of the nation. With such a distinguished company of the elite working so assiduously to disseminate racist views, what was there to inspire poor, illiterate, unskilled white farmers to think otherwise? Soon the doctrine of white supremacy was imbedded in every textbook and preached in practically every pulpit. It became a structural part of the culture. And men then embraced this philosophy, not as the rationalization of a lie, but as the expression of a final truth.

most students reported a state of total involvement in what was being taught, he would rate the moment “inspired.” The inspired moments of learning shared the same active ingredients: a potent combination of full attention, enthusiastic interest, and positive emotional intensity. The joy in learning comes during these moments. Such joyous moments, says University of Southern California neuroscientist Antonio Damasio, signify “optimal physiological coordination and smooth running of the operations of life.” Damasio, one of the world’s leading neuroscientists, has long been a pioneer in linking findings in brain science to human experience. Damasio argues that more than merely letting us survive the daily grind, joyous states allow us to flourish, to live well, and to feel well-being. Such upbeat states, he notes, allow a “greater ease in the capacity to act,” a greater harmony in our functioning that enhances our power and freedom in whatever we do. The field of cognitive science, Damasio notes, in studying the neural networks that run mental operations, finds similar conditions and dubs them “maximal harmonious states.

Why do people go to church on Sundays? A question that is very complicated because I know what the answer is supposed to be but I do not really know the answer. . I think people go because it is a kind of tradition . I think some goes because someone told them if tgey do not they might go to hell . Maybe some go to look for a wife or husband ☺ . Maybe some go to church to display their latest designer shoes or handbags . Some goes just to please their Pastor . Some people go to church because they love the music or the preaching . Some goes because of some social reasons and friendship . Some have it in their mind that they will experience the presence of God in the church . Some goes to church because of miracle . Some goes to church when they are expecting something maybe child, comfort, marriage, work etc. . Some felt it is an obligation to give God a day out of the seven days he created Let me tell you that church is not there to entertain you, Ephesians 3:20... there are things going on in the church that some people barely know about. Ask yourself today why do I go to church. I am sure a sincere answer will help you.

Between the extreme limits of this series would find a place all the forms of prestige resulting from the different elements composing a civilisation -- sciences, arts, literature, &c. -- and it would be seen that prestige constitutes the fundamental element of persuasion. Consciously or not, the being, the idea, or the thing possessing prestige is immediately imitated in consequence of contagion, and forces an entire generation to adopt certain modes of feeling and of giving expression to its thought. This imitation, moreover, is, as a rule, unconscious, which accounts for the fact that it is perfect. The modern painters who copy the pale colouring and the stiff attitudes of some of the Primitives are scarcely alive to the source of their inspiration. They believe in their own sincerity, whereas, if an eminent master had not revived this form of art, people would have continued blind to all but its naïve and inferior sides. Those artists who, after the manner of another illustrious master, inundate their canvasses with violet shades do not see in nature more violet than was detected there fifty years ago; but they are influenced, "suggestioned," by the personal and special impressions of a painter who, in spite of this eccentricity, was successful in acquiring great prestige. Similar examples might be brought forward in connection with all the elements of civilisation. It is seen from what precedes that a number of factors may be concerned in the genesis of prestige; among them success was always one of the most important. Every successful man, every idea that forces itself into recognition, ceases, ipso facto, to be called in question. The proof that success is one of the principal stepping-stones to prestige is that the disappearance of the one is almost always followed by the disappearance of the other. The hero whom the crowd acclaimed yesterday is insulted to-day should he have been overtaken by failure. The re-action, indeed, will be the stronger in proportion as the prestige has been great. The crowd in this case considers the fallen hero as an equal, and takes its revenge for having bowed to a superiority whose existence it no longer admits.

As you know, the public conversation about the connection between Islamic ideology and Muslim intolerance and violence has been stifled by political correctness. In the West, there is now a large industry of apology and obfuscation designed, it would seem, to protect Muslims from having to grapple with the kinds of facts we’ve been talking about. The humanities and social science departments of every university are filled with scholars and pseudo-scholars—deemed to be experts in terrorism, religion, Islamic jurisprudence, anthropology, political science, and other fields—who claim that Muslim extremism is never what it seems. These experts insist that we can never take Islamists and jihadists at their word and that none of their declarations about God, paradise, martyrdom, and the evils of apostasy have anything to do with their real motivations. When one asks what the motivations of Islamists and jihadists actually are, one encounters a tsunami of liberal delusion. Needless to say, the West is to blame for all the mayhem we see in Muslim societies. After all, how would we feel if outside powers and their mapmakers had divided our lands and stolen our oil? These beleaguered people just want what everyone else wants out of life. They want economic and political security. They want good schools for their kids. They want to be free to flourish in ways that would be fully compatible with a global civil society. Liberals imagine that jihadists and Islamists are acting as anyone else would given a similar history of unhappy encounters with the West. And they totally discount the role that religious beliefs play in inspiring a group like the Islamic State—to the point where it would be impossible for a jihadist to prove that he was doing anything for religious reasons. Apparently, it’s not enough for an educated person with economic opportunities to devote himself to the most extreme and austere version of Islam, to articulate his religious reasons for doing so ad nauseam, and even to go so far as to confess his certainty about martyrdom on video before blowing himself up in a crowd. Such demonstrations of religious fanaticism are somehow considered rhetorically insufficient to prove that he really believed what he said he believed. Of course, if he said he did these things because he was filled with despair and felt nothing but revulsion for humanity, or because he was determined to sacrifice himself to rid his nation of tyranny, such a psychological or political motive would be accepted at face value. This double standard is guaranteed to exonerate religion every time. The game is rigged.

Our manifesting mission is a White Op, a term based on the military black op, or black operation, a clandestine plot usually involving highly trained government spies or mercenaries who infiltrate an adversary‘s position, behind enemy lines and unbeknownst to them. White Op, coined by my best friend Bunny, stands for what I see needing to happen on the planet: a group of well-intentioned, highly trained Bodhisattva warriors (appearing like ordinary folk), armed with the six paramitas and restrained by ethical vows, begin to infiltrate their relationships, social institutions, and industries across all sectors of society and culture. Ordinary Bodhisattvas infusing the world with sacred view and transforming one mind at a time from the inside out until a new paradigm based on wisdom and compassion has totally replaced materialism and nihilism. The White Op is in large part how I envision the work and intention of my colleagues and me at the Nalanda Institute for Contemplative Science; we aspire to fulfill it by offering a Buddhist-inspired contemplative psychotherapy training program, infused with the latest neuroscience, to therapists, health-care workers, educators, and savvy business leaders. (p. 225)

From the late 1800s to the late 1900s... science suggested that human beings are the direct byproduct of their own past. [...] Research now shows that a person’s past does not drive or dictate their actions and behaviors. Rather, we are pulled forward by our future. [...] From this view, [...] all human-action is goal-driven [or purpose-driven], even if the goal of the behavior isn’t consciously considered by the individual. [...] There is always a why for everything someone does. That why is their reason or goal for what they’re doing. [...] While [...] purpose may not [always] be conscious or inspiring, [a person's reason behind their behavior] still exists. Even if the goal is simply immediate gratification or escape, [as in the case of wasting time] on social media.

Way back in the twentieth century leaders of Singapore and Japan, and then Great China, pondered non-Western ways to manage a complex modern society. Finding the occidental enlightenment far too brash and unpredictable, they cleverly designed methods to incorporate technology and science—along with limited aspects of capitalism and democracy—into a social order that also remained traditional and essentially pyramidal, without the chaos, friction, and unpredictability found in America or Europe. Much of their inspiration came from Asian history, which had much longer stretches of stable and noble governance than the West.

We find that it is not the domineering, muscle-flexing, fear-inspiring, backstabbing types who gain elevated status in the eyes of their peers (apologies to Machiavelli). Instead, it is the socially intelligent individuals who advance the interests of other group members (in the service of their own self-interest) who rise in social hierarchies. Power goes to those who are socially engaged. It is the young adults and children who brim with social energy, who bring people together, who can tell a good joke or tease in ways that playfully identify inappropriate actions, or soother another in distress, who end up at the top. The literature on socially rejected children finds that bullies, who resort to aggression, throwing their weight around, and raw forms of intimidation and dominance, in point of fact, are outcasts and low in the social hierarchy.

John Quincy Adams delivered the official memorial in the House of Representatives. “Pronounce him one of the first men of his age,” Adams said, “and you have not yet done him justice… turn back your eyes upon the records of time; summon from the creation of the world to this day the mighty dead of every age and every clime—and where, among the race of merely mortal men, shall one be found, who, as the benefactor of his kind, shall claim to take precedence of Lafayette?”48 Adams went on. Lafayette discovered no new principles of politics or of morals. He invented nothing in science. He disclosed no new phenomenon in the laws of nature. [But] born and educated in the highest order of feudal nobility, under the most absolute monarchy of Europe, in possession of an affluent fortune, and master of himself and of all his capabilities, at the moment of attaining manhood, the principle of republican justice and of social equality took possession of his heart and mind, as if inspired from above. He devoted himself, his life, his fortune, his hereditary honors, his towering ambition, his splendid hopes, all to the cause of liberty.

Ponerogenic Associations We shall give the name “ponerogenic association” to any group of people characterized by ponerogenic processes of above-average social intensity, wherein the carriers of various pathological factors function as inspirers, spellbinders, and leaders, and where a proper pathological social structure generates. Smaller, less permanent associations may be called “groups” or “unions”.

In summary, Culturally Relevant Teaching claims that the dominant culture uses schools to sustain and reproduce itself. The goal of the Culturally Relevant Teacher is to tailor her methods and practices to identify and deconstruct this dominant culture. She must determine how the dominant culture(s) marginalizes other cultures—other ways of reading, writing, doing math, practicing science, behaving, and “knowing the truth”—in her classroom. Likewise, the goal of the Culturally Relevant Teacher is to help students deconstruct their own culture(s) and determine how they specifically are oppressed by the dominant culture(s), or how their culture(s) oppress the marginalized culture(s). After modeling this deconstruction, the Culturally Relevant Teacher’s mission is to empower and inspire her students to change the dominant culture through social justice activism. Her job is to push her students to develop critical consciousness.

Viewing things from a lower starting point provides a clearer perspective while simultaneously expediting the journey towards goals. This principle extends beyond the individual, encompassing society as a whole. Through collaborative overcoming of challenges, we can achieve significant social impact, bringing about positive changes that benefit everyone. This mindset encourages us not to perceive obstacles as insurmountable barriers but as steps towards realizing a greater vision for a better society.

The mystical non-sense of afterlife indeed gives solace to the mind in times of weakness, but why should the mind let its weakness be the fuel for primitiveness in the first place!

In the society of thinking humanity, the natural law of trust should be - In I, I trust.

Get rid of your useless ceremonials and be educated like your ancient ancestors – Aryabhatta, Brahmagupta, Susruta and others. Make education your purpose of life and spread it among the masses.

At the same time, Wari and Tiwanaku kept themselves separate. Although they shared resources, there is little evidence that people from one culture visited the other often, or had friendships across the political lines. Wari homes were furnished with Wari goods; Tiwanaku homes, Tiwanaku goods. Despite living next to each other, people continued to speak their different languages and wear their different clothing and look for inspiration and instruction from their different capitals. The social-science word for such intermingling without intermixing is “interdigitization.

In the pursuit of breaking free from all the shackles of man-made bondages, science is the most effective tool we have till this date.

Talent alone does not make someone an expert.

Work, work and work, until you see the change manifesting as reality, which everybody else only wishes for with their hands joined and head bowed as meek, mind-less, second-hand worshipers and slaves of illusory masters.

State sponsored medicine and science can function as ideology, inspiring blind commitment, fanatical defensiveness and denial, particularly of outcomes inconsistent with the preferred explanatory model. The social etiology of compromised health, insists on an understanding of these conditions and the way they impact the objectivity or neutrality of scientific and medical interpretation.

Explaining the unknown should be left to science, questions of good and bad behavior can be answered by ethics, and inspiration is often found in the arts. There’s no longer a need for the social construct of religion.

Humans have evolved levels of cooperation that are unprecedented among primate species. You can see it even in babies. Say you are playing with a baby and begin to put the toys in a box. If you point to one of the toys, the baby is likely to put it in the box (Liebal et al. 2009)... Human babies are more likely than other primates to follow another’s pointing or gaze. Thus, even before adults have socialized them, babies show tendencies to be in sync with the social behavior of others, to infer others’ intentions to cooperate, and to prefer cooperation in others.

Man's panic does not produce God's power.....sometimes you need to pray before you post on social media.

مَعرفة الكيفيّة لا تُغنِي عن التَطبيق، والتَطبيق لا يُغنِي عن مَعرفة الكيفيّة؛ وبين الحالتين يضيع العِلم.

البوصَلة تُشير إلى القَلم.

انتظر اليَوم الذي سيبتَهج فيه النّاس للفِكرة كَما يبتهجون لغيرها؛ يبتهجون بقلوبهم لا بوجوههم.

نَزع الفَن عن العِلم جَفاء، نَزع العِلم عن الفَن سَذاجة، الجَمع بين العِلم والفَن حَضارَة.

Rudolf Steiner, whose synthesis of science, consciousness, and social innovation continues to inspire my work and whose methodological grounding in

People run around looking for millions of likes in their life and on the social media but do you know what? If you get just one true like from just one who loves you the most, it surpasses all other millions. God loves you the most even without make over.

My Mission (The Sonnet) I am not here to inspire butcher doctors, I am here to build humanitarian doctors. I am not here to entertain reckless coders, I am here to invigorate humanitarian coders. I am not here to arouse mindless engineers, I am here to torque up humanitarian engineers. I am not here to pamper crooked politicians, I am here to wake up the brave world builders. I am not here to applaud counterfeit philanthropy, I am here to energize humanitarian entrepreneurs. I am not here to peddle the glory of logic over life, I'm here to raise humanitarian scientists 'n philosophers. There is no rest till humanity courses through human veins. My mission is to flood the world with humanitarians by the thousands.

The natural world is more recognizable and identifiable in its unaffected replies and usual predictability. This genuineness does have residual seepage observable in the surreal world of humanity as well, in instances where nature or a natural reality is observed in experience with an impassioned, ephemeral detection and the entirety of the world is shortly exposed as still living, composed of material, substance, texture and essence beyond the normalized human exposure of chosen limits of sensitivities, of closing endpoints of understanding, of illusory trickeries of senses, bewildering connotations of truth, and prospering beliefs in a newer, grander realism of self and the world without vital appreciation of a contextual reckoning of proportionality embedded within the curving, yielding designs of universal scales.” “Aspergic tendencies can establish a lifelong process of rebellious, reciprocated self-learning and self-teaching, whether the lessons taught are from oneself or insightful others during watchful experiences seeking new, keen-sighted inspirations to be marked by patterned, humorously strange and unexpectedly connected presences. It makes an individual believe in a perceived world which exists better in the enactions of others, while the real world of behaving, sensing and seeing a differently textured reality becomes an alleged fantasy.” “To an aspergic personality, allistic normalcy can be an enthrallment contrary to a naturally minded quest for equilibrium as a relationship with all reality. There can be guilt over one’s own social inadequacy. Inane separation can come from not wanting to impose such great exertion requirements on most others for the sake of a singular attending identity.” “As with multitudes of peoples under clever and hard-fought capitulation, nature quietly must adhere and defer to the idea of the perfect fusion of mind and body as fitting the successes of humanity accidentally shaped as the dualistic and sensitive personification of celestial, god-imaged spirituality within the universe.

Most people, when asked about their goals, are not sure of their goals or cannot articulate them in a clearly defined manner. Part of my success in business has come from teaching my employees how to dream and identify their goals through a goal-setting exercise: Write down all the things you don’t want in life. Once you have nothing left to write, draw a line after the last thing you don’t want in life. Then, on a new sheet of paper, write the opposite of what you just wrote. For example, if you wrote, “I don’t want to be poor,” then on your new sheet of paper write, “I want to be rich.” If you wrote, “I don’t want to be alone,” then write the opposite, “I want to be in a relationship.” And so on: I don’t want to be sick—I want to be healthy. I don’t want to be stuck here forever—I want to travel and see new things. Once you have completed your opposite list, make a third list: “What can I start doing today?” This list is meant to bring specifics to each thing you do want in life. For example, “What can I do today that I enjoy and will make me wealthy?” Alternatively, “If I don’t want to be lonely, what kind of activities, work, and hobbies could I do today that would allow me to have a great social presence and love life?” Or, “If I want to be healthy, what sports or exercises would I enjoy that will impact my health positively?” Once you have created the “What Can I Do Today?” list, circle the top five sentences that inspire you the most and add a reasonable timeline to take action toward these goals. Then, circle the next five and so on until everything is circled with deadlines. Keep your final list accessible so that as you begin to take action, you can adjust your list’s details and timelines. Thinking about what you don’t want and about changing that into what you do want creates a foundation for building goals with real intent and action. It also trains you to live in positivity. This is more than positive thinking. Science supports goal setting.

In preparation for our journey in which we shall nose around among the myths that a collaboration of ignorance and deep concern have jointly inspired, I would like to establish in broad terms my vision of the nature and limitations, if any, of the scientific method. I suspect that few would disagree that science is competent when it comes to the fabrication of novel stuff and novel applications of stuff in general. That, I believe, is not an issue to delay us. Nor shall I linger on the argument about whether these novel stuffs, including better medicines, better and more abundant foods, better fabrics, better modes of communication and transport, better modes of entertainment, and so on, weighed against the social costs, including better ways of killing, injuring our environment, and accidentally or intentionally maiming, add overall to the sum of human happiness. I focus instead on the ability of the scientific method to illuminate matters of great human concern and drive out ignorance while retaining wonder.

They say, scientists are the new priests. Well, most priests leave things to god - we don't - we are gods. And not just us scientists - every human who takes responsibility for their society, is a living god. Even a priest can be god - those rare few who inspire their parishioners to be god-like rather than god-fearing. Whether you believe in the supernatural, that's irrelevant. The question is, are you mindful of your duties to the natural world? The difference between creator and creation is in responsibility. The creator takes responsibility, the creation delegates it. What are you?

Appoint an accountability partner—someone whom you report to regarding your chosen goals and keep updated with your progress in achieving them. An accountability partner sees to it that you are on track to fulfill your commitments. This offers you the hugely effective combo of positive support and praise when you retain self-discipline, along with social pressure and the risk of disappointing someone important to you when you don’t keep your commitments. The Hawthorne effect is a phenomenon in which people change their behavior to be more pleasing and positive when they know they are being observed. You can take advantage of this tendency to improve your own self-discipline by making your behavior more observable to others, thus giving you that extra push to do what you promised you would so that you impress others or at least don’t let them down. Seek out a role model or mentor whose qualities and behaviors you can emulate. As you get to know your role model better and observe their methods more closely, you become more inspired and informed as to how you can apply their strategies in building your own habits of self-discipline.

Escape from the world was the counterpoise in monastic and partly even in clerical orders, which emphasized holiness in the center of the Church in order to wink the more lightly at worldly excesses without. As a natural result the world corrupted the Church, and by its dominion over the world the Church proved an obstacle to every free development of its life. Thus making its appearance in a dualistic social state, Calvinism has wrought an entire change in the world of thoughts and conceptions. In this also, placing itself before the face of God, it has not only honored man for the sake of his likeness to the Divine image, but also the world as a Divine creation, and has at once placed to the front the great principle that there is a particular grace which works Salvation, and also a common grace by which God, maintaining the life of the world, relaxes the curse which rests upon it, arrests its process of corruption, and thus allows the untrammelled development of our life in which to glorify Himself as Creator. Thus the Church receded in order to be neither more nor less than the congregation of believers, and in every department the life of the world was not emancipated from God, but from the dominion of the Church. Thus domestic life regained its independence, trade and commerce realized their strength in liberty, art and science were set free from every ecclesiastical bond and restored to their own inspirations, and man began to understand the subjection of all nature with its hidden forces and treasures to himself as a holy duty, imposed upon him by the original ordinances of Paradise : 'Have dominion over them.' Henceforth the curse should no longer rest upon the world itself, but upon that which is sinful in it, and instead of monastic flight from the world the duty is now emphasized of serving God in the world, in every position in life. To praise God in the Church and serve Him in the world became the inspiring impulse, and, in the Church, strength was to be gathered by which to resist temptation and sin in the world.

Escape from the world was the counterpoise in monastic and partly even in clerical orders, which emphasized holiness in the center of the Church in order to wink the more lightly at worldly excesses without. As a natural result the world corrupted the Church, and by its dominion over the world the Church proved an obstacle to every free development of its life. Thus making its appearance in a dualistic social state, Calvinism has wrought an entire change in the world of thoughts and conceptions. In this also, placing itself before the face of God, it has not only honored man for the sake of his likeness to the Divine image, but also the world as a Divine creation, and has at once placed to the front the great principle that there is a particular grace which works Salvation, and also a common grace by which God, maintaining the life of the world, relaxes the curse which rests upon it, arrests its process of corruption, and thus allows the untrammelled development of our life in which to glorify Himself as Creator. Thus the Church receded in order to be neither more nor less than the congregation of believers, and in every department the life of the world was not emancipated from God, but from the dominion of the Church. Thus domestic life regained its independence, trade and commerce realized their strength in liberty, art and science were set free from every ecclesiastical bond and restored to their own inspirations, and man began to understand the subjection of all nature with its hidden forces and treasures to himself as a holy duty, imposed upon him by the original ordinances of Paradise : 'Have dominion over them.' Henceforth the curse should no longer rest upon the world itself, but upon that which is sinful in it, and instead of monastic flight from the world the duty is now emphasized of serving God in the world, in every position in life. To praise God in the Church and serve Him in the world became the inspiring impulse, and, in the Church, strength was to be gathered by which to resist temptation and sin in the world.

Escape from the world was the counterpoise in monastic and partly even in clerical orders, which emphasized holiness in the center of the Church in order to wink the more lightly at worldly excesses without. As a natural result the world corrupted the Church, and by its dominion over the world the Church proved an obstacle to every free development of its life. Thus making its appearance in a dualistic social state, Calvinism has wrought an entire change in the world of thoughts and conceptions. In this also, placing itself before the face of God, it has not only honored man for the sake of his likeness to the Divine image, but also the world as a Divine creation, and has at once placed to the front the great principle that there is a particular grace which works Salvation, and also a common grace by which God, maintaining the life of the world, relaxes the curse which rests upon it, arrests its process of corruption, and thus allows the untrammelled development of our life in which to glorify Himself as Creator. Thus the Church receded in order to be neither more nor less than the congregation of believers, and in every department the life of the world was not emancipated from God, but from the dominion of the Church. Thus domestic life regained its independence, trade and commerce realized their strength in liberty, art and science were set free from every ecclesiastical bond and restored to their own inspirations, and man began to understand the subjection of all nature with its hidden forces and treasures to himself as a holy duty, imposed upon him by the original ordinances of Paradise : 'Have dominion over them.' Henceforth the curse should no longer rest upon the world itself, but upon that which is sinful in it, and instead of monastic flight from the world the duty is now emphasized of serving God in the world, in every position in life. To praise God in the Church and serve Him in the world became the inspiring impulse, and, in the Church, strength was to be gathered by which to resist temptation and sin in the world.

Fighting injustice can have a way of turning people against each other instead of being able to clap back at the origins of the problems. Tackling the deep and complex work of combating racial, social, economic, and environmental injustice and working for access, equity, equality, eradicating ism's, peace, and ensuring human sustainability requires boldness, humility, hyper-vigilance, and relentless commitment to accountability...

Don't just be a scientist, be a reformer scientist, be a humanitarian scientist.

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

Within just a few thousand years-a millisecond in evolutionary time-humans had developed much more complex tools, and the intellectual theories to support them. Newtonian physics, the industrial revolution, and the nineteenth century age of enlightenment spurred tremendous technological development and transformed our social mores. A consequence of this paradigm shift, however, was that humanity's view of the world changed from an organic to a mechanistic one. Early engineers saw the potential of breaking up any system into components and rearranging the parts. Innovations in machinery and materials led to mass production: making thousands and then millions of exactly the same forms out of flat metal plates and square building blocks. However, for all its positive impact on the economics and culture of the era, the industrial revolution's orientation was shortsighted. In the rush to understand the world as a clockwork mechanism of discrete components, nature's design genius was left behind-and with it the blueprints for natural, nontoxic, streamlined efficiency. A new set of values emerged, such that anything drawn from nature was dismissed as primitive in favor of human invention. Just as the pharmacology of the rain forests, known to indigenous people for millenia, has been largely lost to modern science, so too were the simple rules of natural design obfuscated. A our societies became more urban, we went from living and working in nature and being intimately connected with its systems, to viewing nature as a mere warehouse (some might say, whorehouse) of raw materials waiting to be plundered for industrial development.

Slow down to speed up. Anonymous

A self is not consciousness and a self is not life. A self is the unique positioning of an individual relative to society. Self is a wholly social creation.

To appreciate that objectivity is a highly contested phenomenon does not mean that reality is nothing more than a social construction, a fleeting figment of our imaginations. What needs challenging is the idea that there is some underlying, inviolable reality called nature that does not change (the natural sciences are claimed to study this), while our awareness and cultural sensibilities do (the social sciences and humanities are claimed to study this). There is no “raw” access to the world, because the moment we try to enter the “objective world,” we find ourselves already there. What we face is always a joint history of the human sciences and the physical world together. Bruno Latour wisely suggests that when we abandon the notion of a stable, unchanging nature, “we are leaving intact the two elements that matter the most to us: the multiplicity of non-humans and the enigma of their interaction [with us].”29 We open a space in which genuine interaction and reciprocal learning between creatures can occur. We look for opportunities in which the reality of life together can inspire, correct, and inform our understanding.

Mindfulness, neuroplasticity, trauma-informed cognitive behavioral therapy, psychoanalysis, career coaching, Kripalu yoga – the list of “cures” for our lack of resilience and related problems is endless. If you are overweight, alone, miserable at work or crippled by stress or anxiety or depression, there are hordes of gurus and experts chasing you with books and quick fixes. With their advice, guidance, motivation or inspiration, you can fix your problems. But make no mistake: They are always your problems. You alone are responsible for them. It follows that failing to fix your problems will always be your failure, your lack of will, motivation or strength. Galen, the second-century physician who ministered to Roman emperors, believed his medical treatments were effective. “All who drink of this treatment recover in a short time,” he wrote, “except those whom it does not help, who all die. It is obvious, therefore, that it fails only in incurable cases.” This is the way of the billion-dollar self-help industry: You are to blame when the guru’s advice does not produce the expected outcome, and by now, we are all familiar enough with self-help to know that expected outcomes are elusive. […] Personal explanations for success actually set us up for failure. TED Talks and talk shows full of advice on what to eat, what to think and how to live seldom work. Self-help fixes are like empty calories: The effects are fleeting and often detrimental in the long term. Worse, they promote victim blaming. The notion that your resilience is your problem alone is ideology, not science. We have been giving people the wrong message. Resilience is not a DIY endeavor. Self-help fails because the stresses that put our lives in jeopardy in the first place remain in the world around us even after we’ve taken the “cures.” The fact is that people who can find the resources they require for success in their environments are far more likely to succeed than individuals with positive thoughts and the latest power poses. […] The science of resilience is clear: The social, political and natural environments in which we live are far more important to our health, fitness, finances and time management than our individual thoughts, feelings or behaviors.

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