Interfere In Personal Life Quotes

I never approve, or disapprove, of anything now. It is an absurd attitude to take towards life. We are not sent into the world to air our moral prejudices. I never take any notice of what common people say, and I never interfere with what charming people do. If a personality fascinates me, whatever mode of expression that personality selects is absolutely delightful to me.

While we may judge things as good or bad, karma doesn't. It's a simple case of like gets like, the ultimate balancing act, nothing more, nothing less. And if you're deteremined to fix every situation you deem as bad, or difficult, or somehow unsavory, then you rob the person of their own chance to fix it, learn from it, or even grow from it. Some things, no matter how painful, happen for a reason. A reason you or I may not be able to grasp at first sight, not without knowing a person's entire life story—their cumulative past. And to just barge in and interfere, no matter how well-intentioned, would be akin to robbing them of their journey. Something that's better not done.

Emotions can override…the more powerful fundamental motives that drive our lives: hunger, sex, and the will to survive. People will not eat if they think the only food available is disgusting. They may even die, although other people might consider that same food palatable. Emotion triumphs over the hunger drive! A person may never attempt sexual contact because of the interference of fear or disgust, or may never be able to complete a sexual act. Emotion triumphs over the sex drive! And despair can overwhelm even the will to live, motivating a suicide. Emotions triumph over the will to live!

You may say you won’t interfere with another person’s soul, but you do—merely by existing. The snag about it is the practical difficulty, so to speak, of not existing.

In a werewolf pack, you cannot interfere with the mate choice of a clan fellow. You cannot intentionally harm that werewolf’s chosen mate. You are not, however, required to help that person should he find himself in a life - threatening situation. Somehow, Zeb had managed to stumble into several such situations in the few months since he ’d been engaged to Jolene. He’d had several hunting “accidents” while visiting the McClaine farm, even though he didn’t hunt. The brakes on his car had failed while he was driving home from the farm—twice. Also, a running chainsaw mysteriously fell on him from a hayloft. He would never get that pinkie toe back.

What is there to see if I go outside? Don't tell me. I know. I can see other people. I don't want to see other people. They look awful. The men look like slobs and the women look like men. The men have mush faces framed by long hair and the women have big noses, big jaws, big heads, and stick-like bodies. That depresses me. Its no fun to people-watch anymore because there's so little variety in types. You say it's good to get a change of scenery. What scenery? New buildings? New cars? New freeways? New shopping malls? Go to the woods or a park? I saw a tree once. The new ones look the same, which is fine. I even remember what the old ones look like. My memory isn't that short. But it's not worth going to see a squirrel grab a nut, or fish swimming around in a big tank if I must put up with the ugly contemporary human pollution that accompanies each excursion. The squirrel may enliven me and remind me of better vistas but the price in social interaction isn't worth it. If, on my way to visit the squirrel, I encounter a single person who gains stimulation by seeing me, I feel like I have given more than I've received and I get sore. If every time I go somewhere to see a fish swimming, I become someone else's stimulation, I feel shortchanged. I'll buy my own fish and watch it swim. Then, I can watch the fish, the fish can watch me, we can be friends, and nobody else interferes with the interaction, like trying to hear what the fish and I are talking about. I won't have to get dressed a certain way to visit the fish. I needn't dress the way my pride dictates, because who's going to see me? I needn't wear any pants. The fish doesn't care. He doesn't read the tabloids. But, if I go out to see a fish other than my own, I'm right back where I started: entertaining others, which is more depleting than visiting the new fish is entertaining. Maybe I should go to a coffee house. I find no stimulation in watching ordinary people trying to put the make on other uninteresting people. I can fix my own cup of coffee and not have to look at or talk to other people. No matter where I go, I stimulate others, and have been doing so all my life. It used to be I'd sometimes get stimulated back.

It is a common belief that we breathe with our lungs alone, but in point of fact, the work of breathing is done by the whole body. The lungs play a passive role in the respiratory process. Their expansion is produced by an enlargement, mostly downward, of the thoracic cavity and they collapse when that cavity is reduced. Proper breathing involves the muscles of the head, neck, thorax, and abdomen. It can be shown that chronic tension in any part of the body's musculature interferes with the natural respiratory movements. Breathing is a rhythmic activity. Normally a person at rest makes approximately 16 to 17 respiratory incursions a minute. The rate is higher in infants and in states of excitation. It is lower in sleep and in depressed persons. The depth of the respiratory wave is another factor which varies with emotional states. Breathing becomes shallow when we are frightened or anxious. It deepens with relaxation, pleasure and sleep. But above all, it is the quality of the respiratory movements that determines whether breathing is pleasurable or not. With each breath a wave can be seen to ascend and descend through the body. The inspiratory wave begins deep in the abdomen with a backward movement of the pelvis. This allows the belly to expand outward. The wave then moves upward as the rest of the body expands. The head moves very slightly forward to suck in the air while the nostrils dilate or the mouth opens. The expiratory wave begins in the upper part of the body and moves downward: the head drops back, the chest and abdomen collapse, and the pelvis rocks forward. Breathing easily and fully is one of the basic pleasures of being alive. The pleasure is clearly experienced at the end of expiration when the descending wave fills the pelvis with a delicious sensation. In adults this sensation has a sexual quality, though it does not induce any genital feeling. The slight backward and forward movements of the pelvis, similar to the sexual movements, add to the pleasure. Though the rhythm of breathing is pronounced in the pelvic area, it is at the same time experienced by the total body as a feeling of fluidity, softness, lightness and excitement. The importance of breathing need hardly be stressed. It provides the oxygen for the metabolic processes; literally it supports the fires of life. But breath as "pneuma" is also the spirit or soul. We live in an ocean of air like fish in a body of water. By our breathing we are attuned to our atmosphere. If we inhibit our breathing we isolate ourselves from the medium in which we exist. In all Oriental and mystic philosophies, the breath holds the secret to the highest bliss. That is why breathing is the dominant factor in the practice of Yoga.

The kind of people I absolutely cannot tolerate are those who never let you forget they are religious. It seems to me that a truly religious person would let his life be example enough, would not let his religion interfere with being a human being, and would not be so insecure as to have to fawn publicly before his gods.

Whenever we talk about darkness and light, the terms seem so abstract that many consider the answers to be found in meditation and yoga, but I’m here to tell you that the answers are in the books you will never read, waiting all your life in the libraries you ignored and the bookstores you didn’t visit. I’m here to tell you as well that you are your own Satan and evil can’t possibly interfere more in your life than what you’re already doing to yourself by remaining ignorant. Until you choose the light, darkness is your personal choice, and there’s no reason to feel any empathy for you.

Guilt can interfere with our desires to move forward, to heal properly and to become a person who has the mental health and means of proper recompense.

By refusing to admit that I was sick, I felt I could keep the sickness outside time and space, something only in my own head. If other people knew about it, the sickness would become real and I would have to spend my life being a sick person. This could only interfere with my other ambitions, such as achieving enlightenment and being a fun girl. I used internet forums to assess if this was a problem for anyone else. I searched ‘can’t tell people I’m’ and Google suggested: ‘gay’ and ‘pregnant’.

Central to Mill’s approach throughout On Liberty is his ‘Harm Principle’, the idea that individual adults should be free to do whatever they wish up to the point where they harm another person in the process. Mill’s principle is apparently straightforward: the only justification for interference with someone’s freedom to live their life as they choose is if they risk harming other people.

When our stoicism interferes with our humanity, we risk developing a wooden emotional life and an equally wooden personality. In contrast, the realization that our ability to work through pain makes us stronger than all of our efforts to exorcise it may in the long run alleviate its burden. It may enable us to take up our destiny as creatures whose very vulnerability renders us capable of inspired and truly awe-inspiring love.

The Conditioned Mind / shuts off magical vision and gnosis / gives up freedom, truth, real choices / loses sight of love, trust, and social coherence / loses touch with organic life, gives way to interference // risks personal wellbeing, peace of heart, balance of mind / is tricked into believing we need power, money, lies / and people to lead us by the nose into violence and war / is hypnotised, drugged, poisoned, misinformed.

By refusing to admit that I was sick, I felt I could keep the sickness outside time and space, something only in my own head. If other people knew about it, the sickness would become real and I would have to spend my life being a sick person. This could only interfere with my other ambitions, such as achieving enlightenment and being a fun girl.

UPHOLDER/Obligers must be sure to articulate inner expectations and to create boundaries to protect inner expectations from outer interference.

Let's just make this easy. I'm in favor of a Constitutional amendment that would read something like this: 'Neither the federal government, nor any state or local government shall make any activity a crime unless said activity violates another person's right to life, liberty, or property, either through force or fraud.' Could you live with that? Could you live with the thought that anyone in your community could do pretty much what they wish, so long as it doesn't interfere with anyone else? Now there's a definition of freedom--and it's something I suspect most of you just couldn't go along with.

I had always been more violent in my negative than in my positive demands. Thus, in personal relations, I could forgive much neglect more easily than the least degree of what I regarded as interference.

Direct interference in a person's life does not enter our scope of activity, nor, on the other, tralatitiously speaking, hand, is his destiny a chain of predeterminate links: some "future" events may be likelier than others, O.K., but all are chimeric, and every cause-and-effect sequence is always a hit-and-miss affair, even if the lunette has actually closed around your neck, and the cretinous crowd holds its breath.

I have always been more violent in my negative than in my positive demands. Thus, in personal relations, I could forgive much neglect more easily than the least degree of what I regarded as interference. At table I could forgive much insipidity in my food more easily than the least suspicion of what seemed to me excessive or inappropriate seasoning. In the course of life I could put up with any amount of monotony far more patiently than even the smallest disturbance, bother, bustle, or what the Scotch call "kerfuffle". Never at any age did I clamor to be amused always and at all ages (where I dared I hotly demanded not to be interrupted.

Nature’s ultimate goal is to foster the growth of the individual from absolute dependence to independence — or, more exactly, to the interdependence of mature adults living in community. Development is a process of moving from complete external regulation to self-regulation, as far as our genetic programming allows. Well-self-regulated people are the most capable of interacting fruitfully with others in a community and of nurturing children who will also grow into self-regulated adults. Anything that interferes with that natural agenda threatens the organism’s chances for long-term survival. Almost from the beginning of life we see a tension between the complementary needs for security and for autonomy. Development requires a gradual and ageappropriate shift from security needs toward the drive for autonomy, from attachment to individuation. Neither is ever completely lost, and neither is meant to predominate at the expense of the other. With an increased capacity for self-regulation in adulthood comes also a heightened need for autonomy — for the freedom to make genuine choices. Whatever undermines autonomy will be experienced as a source of stress. Stress is magnified whenever the power to respond effectively to the social or physical environment is lacking or when the tested animal or human being feels helpless, without meaningful choices — in other words, when autonomy is undermined. Autonomy, however, needs to be exercised in a way that does not disrupt the social relationships on which survival also depends, whether with emotional intimates or with important others—employers, fellow workers, social authority figures. The less the emotional capacity for self-regulation develops during infancy and childhood, the more the adult depends on relationships to maintain homeostasis. The greater the dependence, the greater the threat when those relationships are lost or become insecure. Thus, the vulnerability to subjective and physiological stress will be proportionate to the degree of emotional dependence. To minimize the stress from threatened relationships, a person may give up some part of his autonomy. However, this is not a formula for health, since the loss of autonomy is itself a cause of stress. The surrender of autonomy raises the stress level, even if on the surface it appears to be necessary for the sake of “security” in a relationship, and even if we subjectively feel relief when we gain “security” in this manner. If I chronically repress my emotional needs in order to make myself “acceptable” to other people, I increase my risks of having to pay the price in the form of illness. The other way of protecting oneself from the stress of threatened relationships is emotional shutdown. To feel safe, the vulnerable person withdraws from others and closes against intimacy. This coping style may avoid anxiety and block the subjective experience of stress but not the physiology of it. Emotional intimacy is a psychological and biological necessity. Those who build walls against intimacy are not self-regulated, just emotionally frozen. Their stress from having unmet needs will be high.

It amused him sometimes to consider that his friends, because he had a face which did not express his feelings very vividly and a rather slow way of moving, looked upon him as strong-minded, deliberate and cool. They thought him reasonable and praised his common sense; but he knew that his placid expression was no more than a mask, assumed unconsciously, which acted like the protective colouring of butterflies; and himself was astonished at the weakness of his will. It seemed to him that he was swayed by every light emotion, as though he were a leaf in the wind, and when passion seized him he was powerless. He had no self-control. He merely seemed to possess it because he was indifferent to many of the things which moved other people. He considered with some irony the philosophy which he had developed for himself, for it had not been of much use to him in the conjuncture he had passed through; and he wondered whether thought really helped a man in any of the critical affairs of life: it seemed to him rather that he was swayed by some power alien to and yet within himself, which urged him like that great wind of Hell which drove Paolo and Francesca ceaselessly on. He thought of what he was going to do and, when the time came to act, he was powerless in the grasp of instincts, emotions, he knew not what. He acted as though he were a machine driven by the two forces of his environment and personality; his reason was someone looking on, observing the facts but powerless to interfere: it was like those gods of Epicurus, who saw the doings of men from their empyrean heights and had no might to alter one smallest particle of what occurred.

In 1970, I wrote in the New York Times, of all uncongenial places, It is possible to stop most drug addiction in the United States within a very short time. Simply make all drugs available and sell them at cost. Label each drug with a precise description of what effect—good or bad—the drug will have on the taker. This will require heroic honesty. Don’t say that marijuana is addictive or dangerous when it is neither, as millions of people know—unlike “speed,” which kills most unpleasantly, or heroin, which can be addictive and difficult to kick. Along with exhortation and warning, it might be good for our citizens to recall (or learn for the first time) that the United States was the creation of men who believed that each person has the right to do what he wants with his own life as long as he does not interfere with his neighbors’ pursuit of happiness (that his neighbor’s idea of happiness is persecuting others does confuse matters a bit).

It's one thing to let other people's judgement interfere with your happiness, but to let your own self conscience take that peace of mind away from you is so dangerous, and it's easy for anyone to go through that...There's 2 choices that you have, and one of them is to sit with your problems, wallow over them, be upset about them, and not move forward. The other is to say "That's not the person that I want to be, I want to be stronger than that." And it is a choice that we all have to make.

Persons facing existential challenges or crises may seek advice or guidance from family, friends, therapists, or religious counselors. Sometimes such advice is helpful; sometimes it is not. Persons facing difficult choices may not fully appreciate how much their own attitude interferes with the decision they need to make or the action they need to take. Frankl offers readers who are searching for answers to life’s dilemmas a critical mandate: he does not tell people what to do, but why they must do it.

The things we are attached to are no more than shadows of the past. However, we do not recognize that, and, as long as we hold on to them, they become part of the present and follow us around. Let's say there's a wound you suffered long ago. The wound closed and left a large or small scar. It's only a scar, and it doesn't interfere at all with you living a healthy life. But for a person who believes the wound is still open, even pain that has since left will return and the closed wound will become infected.

I never approve, or disapprove, of anything now. It is an absurd attitude to take towards life. We are not sent into the world to air our moral prejudices. I never take any notice of what common people say, and I never interfere with what charming people do. If a personality fascinates me, whatever mode of expression

I never approve, or disapprove, of anything now. It is an absurd attitude to take towards life. We are not sent into the world to air our moral prejudices. I never take any notice of what common people say, and I never interfere with what charming people do. If a personality fascinates me, whatever the personality chooses to do is absolutely delightful to me.

I never approve, or disapprove, of anything now. It is an absurd attitude to take towards life. We are not sent into the world to air our moral prejudices. I never take any notice of what common people say, and I never interfere with what charming people do. If a personality fascinates me, whatever mode of expression that personality selects is absolutely delightful to me

It is an interesting concept, is it not- the idea of never aging? Would it appeal to you, to be rich, beautiful, and eternally young?" "I think everyone has a desire for perennial youth," I admitted, "but in the end, this is a Faustian, cautionary tale, about vanity and frivolity, and the dangers of trying to interfere with the basic laws of life and death. When I really think about it, I would not wish to be young for ever." "No? And why not?" "Because I would be obliged to watch everyone I loved grow old and die." "What if that were not the case? What if there was one person whom you loved deeply, with whom you could live on for ever, under the same terms?" I hesitated, then said: "Perhaps then it would prove agreeable, as long it did not involve selling my soul to the Devil.

The conceptual problem at the center of contemporary healthcare is the confusion between disease processes and disease origins. Instead of asking why an illness occurs and trying to remove the conditions that led to it, medical researchers try to understand the mechanisms through which the disease operates, so that they can then interfere with them. These mechanisms, rather than the true origins, are seen as the causes of disease in current medical thinking. In the process of reducing illness to disease, the attention of physicians has moved away from the patient as a whole person. By concentrating on smaller and smaller fragments of the body – shifting its perspective from the study of bodily organs and their functions to that of cells and, finally, to the study of molecules – modern medicine often loses sight of the human being, and having reduced health to mechanical functioning, it is no longer able to deal with the phenomenon of healing. Over the past four decades, the dissatisfaction with the mechanistic approach to health and healthcare has grown rapidly both among healthcare professionals and the general public. At the same time, the emerging systems view of life has given rise to a corresponding systems view of health, as we discuss in Chapter 15, while health consciousness among the general population has increased dramatically in many countries. The

Authority does not have to be a person or institution which says: you have to do this, or you are not allowed to do that. While this kind of authority may be called external authority, authority can appear as internal authority, under the name of duty, conscience, or super-ego. As a matter of fact, the development of modern thinking from Protestantism to Kant's philosophy, can be characterized as the substitution of internalized authority for an external one. With the political victories of the rising middle class, external authority lost prestige and man's own conscience assumed the place which external authority once had held. This change appeared to many as the victory of freedom. To submit to orders from the outside (at least in spiritual matters) appeared to be unworthy of a free man; but the conquest of his natural inclinations, and the establishment of the domination of one part of the individual, his nature, by another, his reason, will or conscience, seemed to be the very essence of freedom. Analysis shows that conscience rules with a harshness as great as external authorities, and furthermore that frequently the contents of the orders issued by man's conscience are ultimately not governed by demands of the individual self but by social demands which have assumed the dignity of ethical norms. The rulership of conscience can be even harsher than that of external authorities, since the individual feels its orders to be his own; how can he rebel against himself? In recent decades "conscience" has lost much of its significance. It seems as though neither external nor internal authorities play any prominent role in the individual's life. Everybody is completely "free", if only he does not interfere with other people's legitimate claims. But what we find is rather that instead of disappearing, authority has made itself invisible. Instead of overt authority, "anonymous" authority reigns.It is disguised as common sense, science, psychic health, normality, public opinion. It does not demand anything except the self-evident. It seems to use no pressure but only mild persuasion. Whether a mother says to her daughter, "I know you will not like to go out with that boy", or an advertisement suggests, "Smoke this brand of cigarettes--you will like their coolness", it is the same atmosphere of subtle suggestion which actually pervades our whole social life. Anonymous authority is more effective than overt authority, since one never suspects that there is any order which one is expected to follow. In external authority it is clear that there is an order and who gives it; one can fight against the authority, and in this fight personal independence and moral courage can develop.But whereas in internalized authority the command, though an internal one, remains visible, in anonymous authority both command and commander have become invisible.It is like being fired at by an invisible enemy. There is nobody and nothing to fight back against.

I have been drawn to Milton Friedman’s argument for a negative income tax (NIT) that entirely replaces the existing system of income transfers and social services. The quid pro quo would be that the government withdraw altogether from every other form of interference in the organization of social life. Under such a plan the Department of Health and Human Services would become a check-writing office, and the social service agencies, bureaus, and offices scattered throughout government would close down.

If one were to choose a single word to characterize that identity, it would have to be more. For the majority of contemporary Americans, the essence of life, liberty, and the pursuit of happiness centers on a relentless personal quest to acquire, to consume, to indulge, and to shed whatever constraints might interfere with those endeavors. A bumper sticker, a sardonic motto, and a charge dating from the Age of Woodstock have recast the Jeffersonian trinity in modern vernacular: “Whoever dies with the most toys wins”; “Shop till you drop”; “If it feels good, do it.

So . . . for some reason we thought you were the guys assigned to Ms. Lynde’s surveillance. Guess we were mistaken?” “Nope, you got it right,” Kamin said. “We do the night shift. Nice girl. We talk a lot on the way to the gym.” “Oh. Then I guess Agent Wilkins and I are just curious why you two are here instead of with her.” Kamin waved this off. “It’s cool. We did a switcheroo with another cop, see?” “A switcheroo . . . right. Remind me again how that works?” Jack asked. “It’s because she’s got this big date tonight,” Kamin explained. Jack cocked his head. “A date?” Phelps chimed in. “Yeah, you know—with Max-the-investment-banker-she-met-on-the-Bloomingdales-escalator.” “I must’ve missed that one.” “Oh, it’s a great story,” Kamin assured him. “She crashed into him coming off the escalator and when her shopping bag spilled open, he told her he liked her shoes.” “Ah . . . the Meet Cute,” Wilkins said with a grin. Jack threw him a sharp look. “What did you just say?” “You know, the Meet Cute.” Wilkins explained. “In romantic comedies, that’s what they call the moment when the man and woman first meet.” He rubbed his chin, thinking this over. “I don’t know, Jack . . . if she’s had her Meet Cute with another man that does not bode well for you.” Jack nearly did a double take as he tried to figure out what the hell that was supposed to mean. Phelps shook his head. “Nah, I wouldn’t go that far. She’s still on the fence about this guy. He’s got problems keeping his job from intruding on his personal life. But she’s feeling a lot of pressure with Amy’s wedding—she’s only got about ten days left to get a date.” “She’s the maid of honor, see?” Kamin said. Jack stared at all three of them. Their lips were moving and sound was coming out, but it was like they were speaking a different language. Kamin turned to Phelps. “Frankly, I think she should just go with Collin, since he and Richard broke up.” “Yeah, but you heard what she said. She and Collin need to stop using each other as a crutch. It’s starting to interfere with their other relationships.” Unbelievable. Jack ran a hand through his hair, tempted to tear it out. But then he’d have a bald spot to thank Cameron Lynde for, and that would piss him off even more. “Can we get back to the switcheroo part?” “Right, sorry. It was Slonsky’s suggestion. 

What an extraordinary episode in the economic progress of man that age was which came to an end in August 1914! The greater part of the population, it is true, worked hard and lived at a low standard of comfort, yet were, to all appearances, reasonably contented with this lot. But escape was possible, for any man of capacity or character at all exceeding the average, into the middle and upper classes, for whom life offered, at a low cost and with the least trouble, conveniences, comforts, and amenities beyond the compass of the richest and most powerful monarchs of other ages. The inhabitant of London could order by telephone, sipping his morning tea in bed, the various products of the whole earth, in such quantity as he might see fit, and reasonably expect their early delivery upon his doorstep; he could at the same moment and by the same means adventure his wealth in the natural resources and new enterprises of any quarter of the world, and share, without exertion or even trouble, in their prospective fruits and advantages; or he could decide to couple the security of his fortunes with the good faith of the townspeople of any substantial municipality in any continent that fancy or information might recommend. He could secure forthwith, if he wished it, cheap and comfortable means of transit to any country or climate without passport or other formality, could despatch his servant to the neighbouring office of a bank for such supply of the precious metals as might seem convenient, and could then proceed abroad to foreign quarters, without knowledge of their religion, language, or customs, bearing coined wealth upon his person, and would consider himself greatly aggrieved and much surprised at the least interference. But, most important of all, he regarded this state of affairs as normal, certain, and permanent, except in the direction of further improvement, and any deviation from it as aberrant, scandalous, and avoidable. The projects and politics of militarism and imperialism, of racial and cultural rivalries, of monopolies, restrictions, and exclusion, which were to play the serpent to this paradise, were little more than the amusements of his daily newspaper, and appeared to exercise almost no influence at all on the ordinary course of social and economic life, the internationalisation of which was nearly complete in practice.

The inhabitant of London could order by telephone, sipping his morning tea in bed, the various products of the whole earth, in such quantity as he might see fit, and reasonably expect their early delivery upon his doorstep; he could at the same moment and by the same means adventure his wealth in the natural resources and new enterprises of any quarter of the world, and share, without exertion or even trouble, in their prospective fruits and advantages; or he could decide to couple the security of his fortunes with the good faith of the townspeople of any substantial municipality in any continent that fancy or information might recommend. He could secure forthwith, if he wished it, cheap and comfortable means of transit to any country or climate without passport or other formality, could despatch his servant to the neighboring office of a bank for such supply of the precious metals as might seem convenient, and could then proceed abroad to foreign quarters, without knowledge of their religion, language, or customs, bearing coined wealth upon his person, and would consider himself greatly aggrieved and much surprised at the least interference. But, most important of all, he regarded this state of affairs as normal, certain, and permanent, except in the direction of further improvement, and any deviation from it as aberrant, scandalous, and avoidable. The projects and politics of militarism and imperialism, of racial and cultural rivalries, of monopolies, restrictions, and exclusion, which were to play the serpent to this paradise, were little more than the amusements of his daily newspaper, and appeared to exercise almost no influence at all on the ordinary course of social and economic life, the internationalization of which was nearly complete in practice.

(I may say too—but this, the young reader may skip without disadvantage—by way of explanation of a peculiarity which has lately been much remarked as characteristic of those records of human history contemptuously called fiction, i.e., the unimportance, or ill-report, or unjust disapproval of the mother in records of this description—that it is almost impossible to maintain her due rank and character in a piece of history, which has to be kept within certain limits—and where her daughter the heroine must have the first place. To lessen her pre-eminence by dwelling at length upon the mother, unless that mother is a fool, or a termagant, or something thoroughly contrasting with the beauty and virtues of the daughter—would in most cases be a mistake in art. For one thing the necessary incidents are wanting, for I strongly object, and so I think do most people, to mothers who fall in love, or think of marriage, or any such vanity in their own person, and unless she is to interfere mischievously with the young lady's prospects, or take more or less the part of the villain, how is she to be permitted any importance at all? For there cannot be two suns in one sphere, or two centres to one world. Thus the mother has to be sacrificed to the daughter: which is a parable; or else it is the other way, which is against all the principles and prepossessions of life.) Elinor

Gardening Work There was a man breaking up the ground, getting ready to plant, when another man came by, "Why are you ruining this land?" "Don't interfere. Nothing can grow here until the earth is turned over and crumbled. There can be no roses and no orchard without first this devastation. You must lance an ulcer to heal. You must tear down parts of an old building to restore it." So it is with the sensual life that has no spirit. A person must face the dragon of his or her appetites with another dragon, the life energy of the soul. When that's not strong, everyone seems to be full of fear and wanting, as one thinks the room is spinning when one's whirling around. If your love has contracted into anger, the atmosphere itself feels threatening, but when you're expansive and clear, no matter what the weather, you're in an open windy field with friends. Many people travel as far as Syria and Iraq and meet only hypocrites. Others go all the way to India and see only people buying and selling. Others travel to Turkestan and China to discover those countries are full of cheats and sneak thieves. You always see the qualities that live in you. A cow may walk through the amazing city of Baghdad and notice only a watermelon rind and a tuft of hay that fell off a wagon. Don't repeatedly keep doing what your lowest self wants. That's like deciding to be a strip of meat nailed to dry on a board in the sun.

The foundation of a free country is that your freedom to swing your fist ends where someone else’s nose begins. That is, someone else is free to do what they like until it interferes with your physical body and space. This saying can work as a great personal philosophy as well. But living that way will require two important assumptions. First, you ought to live your own life in such a way that it doesn’t negatively impose on others. Second, you have to be open-minded and accepting enough to let others do the same. Can you do that? Even when you really, really disagree with the choices they’re making? Can you understand that their life is their business and yours is your own? And that you’ve got plenty to wrestle with yourself without bothering anyone else?

I know nothing of the Other World, and I have the honesty to admit it. Other people know more about it than I do, and I'm incapable of proving that they're mistaken. I don't dream of imposing my philosophy on a village girl. Although religion does not aim at seeking for the truth, it is a kind of philosophy which can satisfy simple minds, and that does no harm to anyone. Everything is finally a matter of the feeling man has of his own impotence. In itself, this philosophy has nothing pernicious about it. The essential thing, really, is that man should know that salvation consists in the effort that each person makes to understand Providence and accept the laws of nature. Since all violent upheavals are a calamity, I would prefer the adaptation to be made without shocks. What could be longest left undisturbed are women's convents. The sense of the inner life brings people great enrichment. What we must do, then, is to extract from religions the poison they contain. In this respect, great progress has been made during recent centuries. The Church must be made to understand that her kingdom is not of this world. What an example Frederick the Great set when he reacted against the Church's claim to be allowed to interfere in matters of State ! The marginal notes, in his handwriting, which one finds on the pleas addressed to him by the pastors, have the value of judgments of Solomon. They're definitive. Our generals should make a practice of reading them daily. One is humiliated to see how slowly humanity progresses.

Most people blindly accept the fact that gaining money is essential for survival, without questioning its nature. The truth is, our current monetary system is the reason that humanity is in such a devastating state, the reason that the world is so full of corruption. Our monetary system has been limiting the potential of human beings for centuries. Inventions that benefit humanity are hidden or destroyed because they are not profitable, or because they interfere with the business of corporations. The supreme goal of modern man is to obtain wealth, because he believes that material things will bring him happiness. He invests the majority of his time and energy into gaining money at any cost. The accumulation of wealth has contributed to man's greed and selfishness. Earning money is more important to him than being a good person, benefiting humanity, and even life itself.

A loving and authentic man allow others to be themselves. When you are judging others, you are trying to interfere in their life. Nobody has the right to judge anybody. These are way to control and dominate people. It is not your business to judge others as god or bad. Everybody has to be conscious of his own qualities. If you want to help others, you cannot help by judging. You can only others by making them more conscious. There is a great joy and beauty in helping people, then the first is a total acceptance of the person. Whatever the person is it is the way existence has brought him. But we have been told that person have to be in a certain way. We have been told things which are good and bad, and that people should be condemned and rejected by the society. Don’t’ judge people, Rather love people as the are. We have been taught not to love people, but rather we are taught to judge people. Love knows no judgement, it simply loves, as you are.

Of course the no-government ethics will meet with at least as many objections as the no-capital economics. Our minds have been so nurtured in prejudices as to the providential functions of government that anarchist ideas must be received with distrust. Our whole education, from childhood to the grave, nurtures the belief in the necessity of a government and its beneficial effects. Systems of philosophy have been elaborated to support this view; history has been written from this standpoint; theories of law have been circulated and taught for the same purpose. All politics are based on the same principle, each politician saying to people he wants to support him: “Give me the governmental power; I will, I can, relieve you from the hardships of your present life.” All our education is permeated with the same teachings. We may open any book of sociology, history, law, or ethics: everywhere we find government, its organisation, its deeds, playing so prominent a part that we grow accustomed to suppose that the State and the political men are everything; that there is nothing behind the big statesmen. The same teachings are daily repeated in the Press. Whole columns are filled up with minutest records of parliamentary debates, of movements of political persons. And, while reading these columns, we too often forget that besides those few men whose importance has been so swollen up as to overshadow humanity, there is an immense body of men—mankind, in fact—growing and dying, living in happiness or sorrow, labouring and consuming, thinking and creating. And yet, if we revert from the printed matter to our real life, and cast a broad glance on society as it is, we are struck with the infinitesimal part played by government in our life. Millions of human beings live and die without having had anything to do with government. Every day millions of transactions are made without the slightest interference of government; and those who enter into agreements have not the slightest intention of breaking bargains. Nay, those agreements which are not protected by government (those of the exchange, or card debts) am perhaps better kept than any others. The simple habit of keeping one's word, the desire of not losing confidence, are quite sufficient in an overwhelming majority of cases to enforce the keeping of agreements. Of course it may be said that there is still the government which might enforce them if necessary. But without speaking of the numberless cases which could not even be brought before a court, everyone who has the slightest acquaintance with trade will undoubtedly confirm the assertion that, if there were not so strong a feeling of honour in keeping agreements, trade itself would become utterly impossible.

I do not expect everyone to like me; but I would be extremely surprised if a person whom I consider highly spiritual, a person that I properly evaluate and conclude to be mentally healthy and very sane, a person that is mostly and foremost good at heart, hated me. That is an impossibility, as I have confirmed after traveling the whole world and meeting thousands of human beings. Evil and good do not resonate at the same frequency, and that is what disgust, distrust and lower affinity mean. And so, we are then allowed to conclude that whoever loves everyone doest not know himself, and whoever hates everyone doest not understand the purpose of life; but one who can see this polarity and interfere with its order without being a part of it, has transcended the trap of attachment, a trap which can only be conquered once we conquer our need for a personality and the attachment to the ego; a trap from which nobody seeking for selfish gains in the wilderness of attachment can escape from. Only then, such enlightened soul will understand that the outer world is merely reflecting the inner world, and a soul cannot conquer one without conquering the other. In other words, the spirit must conquer the personality, as much as the personality must accept the spirit, for victory over life to come as much as we reach for it. Only when a marriage between the willpower of the personality with the sensitive loving need of the spirit is accomplished, can a human being transcend his nature, and in doing so, transcend the nature of the world.

For the good man is neither uplifted with the good things of time, nor broken by its ills; but the wicked man, because he is corrupted by this world's happiness, feels himself punished by its unhappiness. Yet often, even in the present distribution of temporal things, does God plainly evince His own interference. For if every sin were now visited with manifest punishment, nothing would seem to be reserved for the final judgment; on the other hand, if no sin received now a plainly divine punishment, it would be concluded that there is no divine providence at all. And so of the good things of this life: if God did not by a very visible liberality confer these on some of those persons who ask for them, we should say that these good things were not at His disposal; and if He gave them to all who sought them, we should suppose that such were the only rewards of His service; and such a service would make us not godly, but greedy rather, and covetous. Wherefore, though good and bad men suffer alike, we must not suppose that there is no difference between the men themselves, because there is no difference in what they both suffer. For even in the likeness of the sufferings, there remains an unlikeness in the sufferers; and though exposed to the same anguish, virtue and vice are not the same thing. For as the same fire causes gold to glow brightly, and chaff to smoke; and under the same flail the straw is beaten small, while the grain is cleansed; and as the lees are not mixed with the oil, though squeezed out of the vat by the same pressure, so the same violence of affliction proves, purges, clarifies the good, but damns, ruins, exterminates the wicked. And thus it is that in the same affliction the wicked detest God and blaspheme, while the good pray and praise. So material a difference does it make, not what ills are suffered, but what kind of man suffers them.

To achieve authentic, sustained happiness, above all else you need to be in charge of your life, to be in control of who you want to be, and be able to make the appropriate changes if you are not. This cannot merely be a perception, a slogan like the American Dream (the United States came way down on the LSE's social mobility scale, incidentally). In Scandinavia it is a reality. These are the real lands of opportunity. There is far greater social mobility in the Nordic countries than in the United States or Britain and, for all the collectivism and state interference in the lives of the people who live here, there is far greater freedom to be the person you want to be, and do the things you want to do, up here in the north. In a recent poll by Gallup, only 5 percent of Danes said they could not change their lives if they wanted to. In contrast, I can think of many American states in which it would probably be quite an uncomfortable experience to declare yourself an atheist, for example or gay, or to be married yet choose not to have children, or to be unmarried and have children, or to have an abortion, or to raise your children as Muslims. Less significantly, but still limiting, I don't imagine it would be easy being vegetarian in Texas, for instance, or a wine buff in Salt Lake City, come to that. And don't even think of coming out as a socialist anywhere! In Scandinavia you can be all of these things and no one will bat an eye (as long as you wait and cross on green). Crucial to this social mobility are the schools. The autonomy enabled by a high-quality, free education system is just as important as the region's economic equality and extensive welfare safety nets, if not more so. In Scandinavia the standard of education is not only the best in the world, but the opportunities it presents are available to all, free of charge. This is the bedrock of Nordic exceptionalism.

The free market system of capitalism enhances freedom in three ways. Traditionally freedom of exchange has been seen as a basic form of individual freedom, with which it would be wrong to interfere, and in this sense is a basic, negative freedom like the freedom of speech, assembly, the press, or conscience. Gerald Gaus, a liberal defender of the morality of markets, summarizes the liberal case for freedom in capitalism: “classical liberalism embraces market relations because (but not, of course, only because) they (1) are essentially free, (2) respect the actual choices of individuals, and (3) legitimately express different individuals’ rational decisions about the proper choice between competing ends, goods, and values.”98 Market freedom is necessary to respect individuals as free choosers and designers of their own “experiments in living,” as Mill famously puts it.99 Free markets also have positive aspects, however, in providing opportunities by increasing persons’ material wealth in order to choose things that they value. Another aspect of the positive freedom that markets promote is the freedom of persons to develop their autonomy as decision makers, and to find opportunities to escape from oppressive traditional roles. Markets also promote a third, more controversial, sense of freedom in that they allow persons to interact in mutually beneficial ways even when they do not know each other or have any other traditional reason to care about the other. I call this sense of freedom “social freedom.” In each of these ways – negative, positive, and social – markets have much, and in some cases even more, to offer to women, as women have been more confined by traditional roles to a constrained family life, deprived of a fair distribution of benefits and burdens of family life, and treated as second-class citizens in their communities. While capitalism has already, as we have seen, brought great advances in the realm of negative and positive liberties, capitalism’s ability to destruct the old and create new forms of community offer a vision of freedom that is yet to be fulfilled.

Wealthy people are, as a class, better than impoverished people, more moral, more intellectual, more well-behaved. There is only one class in the community that thinks more about money than the rich, and that is the poor. The poor can think of nothing else. That is the misery of being poor. What Jesus does say is that man reaches his perfection, not through what he has, not even through what he does, but entirely through what he is. And so the wealthy young man who comes to Jesus is represented as a thoroughly good citizen, who has broken none of the laws of his state, none of the commandments of his religion. He is quite respectable, in the ordinary sense of that extraordinary word. Jesus says to him, ‘You should give up private property. It hinders you from realising your perfection. It is a drag upon you. It is a burden. Your personality does not need it. It is within you, and not outside of you, that you will find what you really are, and what you really want.’ To his own friends he says the same thing. He tells them to be themselves, and not to be always worrying about other things. What do other things matter? Man is complete in himself. When they go into the world, the world will disagree with them. That is inevitable. The world hates Individualism. But that is not to trouble them. They are to be calm and self-centred. If a man takes their cloak, they are to give him their coat, just to show that material things are of no importance. If people abuse them, they are not to answer back. What does it signify? The things people say of a man do not alter a man. He is what he is. Public opinion is of no value whatsoever. Even if people employ actual violence, they are not to be violent in turn. That would be to fall to the same low level. After all, even in prison, a man can be quite free. His soul can be free. His personality can be untroubled. He can be at peace. And, above all things, they are not to interfere with other people or judge them in any way. Personality is a very mysterious thing. A man cannot always be estimated by what he does. He may keep the law, and yet be worthless. He may break the law, and yet be fine. He may be bad, without ever doing anything bad. He may commit a sin against society, and yet realise through that sin his true perfection.

1. Do not chase those who go, and do not stop those who come. -Blind- 카톡【AKR331】텔레【RDH705】라인【SPR331】위커【SPR705】 저희는 7가지 철칙을 바탕으로 거래를 합니다. 고객들과 지키지못할약속은 하지않습니다 1.정품보장 2.총알배송 3.투명한 가격 4.편한 상담 5.끝내주는 서비스 6.고객님 정보 보호 7.깔끔한 거래 제품구입하실때는 제가 고객님들께 약속드리는것만큼 저희쪽과 약속도 지켜주시기 바랍니다 24시간 언제든지 문의주세요 클릭해주셔셔 감사합니다 구체적인 내용은 문의하셔셔 상담받아보세요 2. Watch out for those surrounded by dark clouds. – Balthazar Graciasian 3. Rather than let me live in Paradise alone There will be no greater penalty. Goethe 4. When you associate with others, the first thing you should not forget Because the other person has their own way of life In order not to confuse them, they should not interfere with others' lives. Henry James 5. You have a bad relationship with others I hate that person being with you, If you are right and you don't agree, The person will not be reproved It is you who should be reproved. Because you have not done your heart and devotion to that person. Tolstoy 6. If you want to be liked by others, Just show that you are having a great time together. If you do that, instead of just having fun Better to hang out with the other person. And people with this temperament Even if you don't have great culture or wisdom, you have common sense. That behaviour, Who have great talent and lack this disposition I greatly move others' minds. Joseph Addis   7. Anyone who accepts others generously Always get people's hearts, Who rules with dignity and force Always buy people's anger. -King Sejong- 8. I want to interest others. Don't close your ears and eyes yourself Show interest in others. If you don't understand this, However talented and capable It is impossible to get along with others. Lawrence Gould- 9. Take care of others' interests. Undistributed profits never last long. -Voltaire- 10. It is only sin that I do not know others. What's the sin of not letting others know? Jang Young-sil 11. What comes out of you returns to you. -Blind- 12. It is never a good thing to be someone's half. We are a perfect person. Andrew Matthews 13. Treating others Cherish his body as mine. My body is not only precious. Do not forget that others' bodies are also precious. And do what you desire for others first. -Confucius-   14. Most people Neither my side nor my enemy. Also what you do or yourself There are people who do not like it. It's too much to want everyone to like you. Liz Carpenter 15. In general, introverted humans Outgoing humans get along well with outgoing humans. It is because the mind is at first comfortable and easy to understand. But the state of being at ease It is not a good condition for your own growth. Theodore Rubin

As a child, Callum never sympathized much with storybook villains, who were always clinging to some sort of broad, unspecified drive. It wasn’t the depravity that unnerved him, but the desperation of it all; the need, the compulsion, which always destroyed them in the end. That was the distasteful thing about villains, really. Not the manner in which they went about their business, which was certainly gruesome and morally corrupt, but the fact that they desired things so intensely. The heroes were always reluctant, always pushed into their roles, martyring themselves. Callum didn’t like that, either, but at least it made sense. Villains were far too proactive. Must they participate in the drudgery of it all for some interminable cause? Taking over the world was a mostly nonsensical agenda. Have control of these puppets, with their empty heads and their pitchforked mobs? Why? Wanting anything—beauty, love, omnipotence, absolution—was the natural flaw in being human, but the choice to waste away for anything made the whole indigestible. A waste. Simple choices were what registered to Callum as most honestly, the truest truths: fairy-tale peasants need money for dying child, accepts whatever consequence follow. The rest of the story—about rewards of choosing good or the ill-fated outcomes of desperation and vice—we’re always too lofty, a pretty but undeniable lie. Cosmic justice wasn’t real. Betrayal was all too common. For better or worse, people did not get what they deserved. Callum had always tended toward the assassins in the stories, the dutiful soldiers, those driven by personal reaction rather than on some larger moral cause. Perhaps it was a small role to serve on the whole, but at least it was rational, comprehensible beyond fatalistic. Take the huntsman who failed to kill Snow White, for example. An assassin acting on his own internal compass. Whether humanity as a whole won or lost as a result of his choice? Unimportant. He didn’t raise an army, didn’t fight for good, didn’t interfere much with the queen’s other evils. It wasn’t the whole world at stake; it was never about destiny. Callum admired that, the ability to take a moral stance and hold it. It was only about whether the huntsman could live with his decision—because however miserable or dull or uninspired, life was the only thing that mattered in the end. The truest truths: Mortal lifetimes were short, inconsequential. Convictions were death sentences. Money couldn’t buy happiness, but nothing could buy happiness, so at least money could buy everything else. In terms of finding satisfaction, all a person was capable of controlling was himself.

only the dead keep secrets." "it is not easy. Taking a life, even when we knew it was required." "most people want only to be cared for. If I had no softness, I'd get nowhere at all." "a flaw of humanity. The compulsion to be unique, which is at war with the desire to belong to a single identifiable sameness." "someone always gains, just like someone always loses." "most women are less in love with the partners they choose than they are simply desperate for their approval, starving for their devotion. They want most often to be touched as no one else can touch them, and most of them inaccurately assume this requires romance. But the moment we realize we can feel fulfilled without carrying the burdens of belonging to another, that we can experience rapture without being someone's other half, and therefore beholden to their weaknesses, to their faults and failures and their many insufferable fractures, then we're free, aren't we? " " enough, for once, to feel, and nothing else. " " there was no stopping what one person could believe. " " I noticed that if I did certain things, said things in certain way, or held her eye contact while I did them, I could make her... Soften toward me. " " I think I've already decided what I'm going to do, and I just hope it's the right thing. But it isn't, or maybe it is. But I suppose it doesn't matter, because I've already started, and looking back won't help. " " luck is a matter of probabilities. " "you want to believe that your hesitation makes you good, make you feel better? It doesn't. Every single one of us is missing something. We are all too powerful, too extraordinary, and don't you see it's because we're riddled with vacancies? We are empty and trying to fill, lighting ourselves on fire just to prove that we are normal, that we are ordinary. That we, like anything, can burn. " " ask yourself where power comes from, if you can't see the source, don't trust it. " " an assassin acting on his own internal compass. Whether he lived or died as a result of his own choice? Unimportant. He didn't raise an army didn't fight for good, didn't interfere much with the queen's other evils. It was whether or not he could live with his own decision because life was the only thing that truly matters. " " the truest truth : mortal lifetimes were short, inconsequential. Convictions were death sentences. Money couldn't buy happiness, but nothing could buy happiness, so at least money could buy everything else. In term of finding satisfaction, all a person was capable of controlling was himself. " " humans were mostly sensible animals. They knew the dangers of erratic behavior. It was a chronic condition, survival. My intention is as same as others. Stand taller, think smarter, be better. " " she couldn't remember what version of her had put herself into that relationship, into that life, or somehow into this shape, which still looked and felt as it always had but wasn't anymore. " " conservative of energy meant that there must be dozens of people in the world who didn't exist because of she did. " " what replace feelings when there were none to be had? " " the absence of something was never as effective as the present of something. " "To be suspended in nothing, he said, was to lack all motivation, all desire. It was not numbness which was pleasurable in fits, but functional paralysis. Neither to want to live nor to die, but to never exist. Impossible to fight." "apology accepted. Forgiveness, however, declined." "there cannot be success without failure. No luck without unluck." "no life without death?" "Everything collapse, you will, too. You will, soon.

1. Do not chase those who go, and do not stop those who come. -Blind- 카톡【AKR331】텔레【RDH705】라인【SPR331】위커【SPR705】 저희는 7가지 철칙을 바탕으로 거래를 합니다. 고객들과 지키지못할약속은 하지않습니다 1.정품보장 2.총알배송 3.투명한 가격 4.편한 상담 5.끝내주는 서비스 6.고객님 정보 보호 7.깔끔한 거래 제품을 구입하실때는 저희가 구매자분들께 약속지켜드리는것만큼 구매자분들도 저희와 약속 꼭 지켜주시기 바랍니다 구체적인 내용은 문의하셔셔 상담받아보세요 클릭해주셔셔 감사합니다 24시간 언제든지 문의주세요 2. Watch out for those surrounded by dark clouds. – Balthazar Graciasian 3. Rather than let me live in Paradise alone There will be no greater penalty. Goethe 4. When you associate with others, the first thing you should not forget Because the other person has their own way of life In order not to confuse them, they should not interfere with others' lives. Henry James 5. You have a bad relationship with others I hate that person being with you, If you are right and you don't agree, The person will not be reproved It is you who should be reproved. Because you have not done your heart and devotion to that person. Tolstoy 6. If you want to be liked by others, Just show that you are having a great time together. If you do that, instead of just having fun Better to hang out with the other person. And people with this temperament Even if you don't have great culture or wisdom, you have common sense. That behaviour, Who have great talent and lack this disposition I greatly move others' minds. Joseph Addis   7. Anyone who accepts others generously Always get people's hearts, Who rules with dignity and force Always buy people's anger. -King Sejong- 8. I want to interest others. Don't close your ears and eyes yourself Show interest in others. If you don't understand this, However talented and capable It is impossible to get along with others. Lawrence Gould- 9. Take care of others' interests. Undistributed profits never last long. -Voltaire- 10. It is only sin that I do not know others. What's the sin of not letting others know? Jang Young-sil 11. What comes out of you returns to you. -Blind- 12. It is never a good thing to be someone's half. We are a perfect person. Andrew Matthews 13. Treating others Cherish his body as mine. My body is not only precious. Do not forget that others' bodies are also precious. And do what you desire for others first. -Confucius-   14. Most people Neither my side nor my enemy. Also what you do or yourself There are people who do not like it. It's too much to want everyone to like you. Liz Carpenter 15. In general, introverted humans Outgoing humans get along well with outgoing humans. It is because the mind is at first comfortable and easy to understand. But the state of being at ease It is not a good condition for your own growth. Theodore Rubin   16. Stick when you're hungry, and leave when you're hungry, When it's warm, it flocks, when it's cold This is the widespread dismissal of recognition. Chae Geun-hwa 17. With people You can't share the ball together, Together with the ball envy one another. Tribulation with people, but comfort cannot come together. Comfort will be an enemy of one another. Chae Geun-hwa 18. People must change their positions and positions. -Confucius- 19. A person is originally clean, All call for sin and blessing according to ties. The paper smells close to incense, That rope is like a fishy fish. Man dyes little by little and learns it, but he does not know how to do it himself. -Law law- 20. A person's value can only be measured in relation to others. Nietzsche 21. Be strict to yourself and generous to others -Confucius- 22. Beware of your impression of the other person Worrying is why you're the main character. Usually, a person's crush is about first showing others You should know what appears as a reaction. You don't wait Give you first. Lawrence

No words need be wasted over the fact that all these narcotics are harmful. The question whether even a small quantity of alcohol is harmful or whether the harm results only from the abuse of alcoholic beverages is not at issue here. It is an established fact that alcoholism, cocainism, and morphinism are deadly enemies of life, of health, and of the capacity for work and enjoyment; and a utilitarian must therefore consider them as vices. But this is far from demonstrating that the authorities must interpose to suppress these vices by commercial prohibitions, nor is it by any means evident that such intervention on the part of the government is really capable of suppressing them or that, even if this end could be attained, it might not therewith open up a Pandora's box of other dangers, no less mischievous than alcoholism and morphinism. Whoever is convinced that indulgence or excessive indulgence in these poisons is pernicious is not hindered from living abstemiously or temperately. This question cannot be treated exclusively in reference to alcoholism, morphinism, cocainism, etc., which all reasonable men acknowledge to be evils. For if the majority of citizens is, in principle, conceded the right to impose its way of life upon a minority, it is impossible to stop at prohibitions against indulgence in alcohol, morphine, cocaine, and similar poisons. Why should not what is valid for these poisons be valid also for nicotine, caffeine, and the like? Why should not the state generally prescribe which foods may be indulged in and which must be avoided because they are injurious? In sports too, many people are prone to carry their indulgence further than their strength will allow. Why should not the state interfere here as well? Few men know how to be temperate in their sexual life, and it seems especially difficult for aging persons to understand that they should cease entirely to indulge in such pleasures or, at least, do so in moderation. Should not the state intervene here too? More harmful still than all these pleasures, many will say, is the reading of evil literature. Should a press pandering to the lowest instincts of man be allowed to corrupt the soul? Should not the exhibition of pornographic pictures, of obscene plays, in short, of all allurements to immorality, be prohibited? And is not the dissemination of false sociological doctrines just as injurious to men and nations? Should men be permitted to incite others to civil war and to wars against foreign countries? And should scurrilous lampoons and blasphemous diatribes be allowed to undermine respect for God and the Church? We see that as soon as we surrender the principle that the state should not interfere in any questions touching on the individual's mode of life, we end by regulating and restricting the latter down to the smallest detail. The personal freedom of the individual is abrogated. He becomes a slave of the community, bound to obey the dictates of the majority. It is hardly necessary to expatiate on the ways in which such powers could be abused by malevolent persons in authority. The wielding, of powers of this kind even by men imbued with the best of intentions must needs reduce the world to a graveyard of the spirit. All mankind's progress has been achieved as a result of the initiative of a small minority that began to deviate from the ideas and customs of the majority until their example finally moved the others to accept the innovation themselves. To give the majority the right to dictate to the minority what it is to think, to read, and to do is to put a stop to progress once and for all. Let no one object that the struggle against morphinism and the struggle against "evil" literature are two quite different things. The only difference between them is that some of the same people who favor the prohibition of the former will not agree to the prohibition of the latter.

As the liberal sees it, the task of the state consists solely and exclusively in guaranteeing the protection of life, health, liberty, and private property against violent attacks. Everything that goes beyond this is an evil. A government that, instead of fulfilling its task, sought to go so far as actually to infringe on personal security of life and health, freedom, and property would, of course, be altogether bad. Still, as Jacob Burckhardt says, power is evil in itself, no matter who exercises it. It tends to corrupt those who wield it and leads to abuse. Not only absolute sovereigns and aristocrats, but the masses also, in whose hands democracy entrusts the supreme power of government, are only too easily inclined to excesses. In the United States, the manufacture and sale of alcoholic beverages are prohibited. Other countries do not go so far, but nearly everywhere some restrictions are imposed on the sale of opium, cocaine, and similar narcotics. It is universally deemed one of the tasks of legislation and government to protect the individual from himself. Even those who otherwise generally have misgivings about extending the area of governmental activity consider it quite proper that the freedom of the individual should be curtailed in this respect, and they think that only a benighted doctrinairism could oppose such prohibitions. Indeed, so general is the acceptance of this kind of interference by the authorities in the life of the individual that those who, are opposed to liberalism on principle are prone to base their argument on the ostensibly undisputed acknowledgment of the necessity of such prohibitions and to draw from it the conclusion that complete freedom is an evil and that some measure of restriction must be imposed upon the freedom of the individual by the governmental authorities in their capacity as guardians of his welfare. The question cannot be whether the authorities ought to impose restrictions upon the freedom of the individual, but only how far they ought to go in this respect. No words need be wasted over the fact that all these narcotics are harmful. The question whether even a small quantity of alcohol is harmful or whether the harm results only from the abuse of alcoholic beverages is not at issue here. It is an established fact that alcoholism, cocainism, and morphinism are deadly enemies of life, of health, and of the capacity for work and enjoyment; and a utilitarian must therefore consider them as vices. But this is far from demonstrating that the authorities must interpose to suppress these vices by commercial prohibitions, nor is it by any means evident that such intervention on the part of the government is really capable of suppressing them or that, even if this end could be attained, it might not therewith open up a Pandora's box of other dangers, no less mischievous than alcoholism and morphinism. Whoever is convinced that indulgence or excessive indulgence in these poisons is pernicious is not hindered from living abstemiously or temperately. This question cannot be treated exclusively in reference to alcoholism, morphinism, cocainism, etc., which all reasonable men acknowledge to be evils. For if the majority of citizens is, in principle, conceded the right to impose its way of life upon a minority, it is impossible to stop at prohibitions against indulgence in alcohol, morphine, cocaine, and similar poisons. Why should not what is valid for these poisons be valid also for nicotine, caffeine, and the like? Why should not the state generally prescribe which foods may be indulged in and which must be avoided because they are injurious? In sports too, many people are prone to carry their indulgence further than their strength will allow. Why should not the state interfere here as well? Few men know how to be temperate in their sexual life, and it seems especially difficult for aging persons to understand that they should cease entirel

During the return flight from Rio de Janeiro I said that if a homosexual person is of goodwill and is in search of God, I am no one to judge. By saying this, I said what the catechism says. Religion has the right to express its opinion in the service of the people, but God in creation has set us free: it is not possible to interfere spiritually in the life of a person.

Following the Supreme Court’s decision in Jacobson v. Massachusetts, an editorial appeared in the New York Times: “The contention that compulsory vaccination is an infraction of personal liberty and an unconstitutional interference with the right of the individual to have the smallpox if he wants it, and to communicate it to others, has been ended. [This] should end the useful life of the societies of cranks formed to resist the operation of laws relative to vaccination. Their occupation is gone.” The prediction couldn’t have been more wrong. Anti-vaccine activism in the United States was just getting started.

This is a very profound teaching. Again I emphasize, that thoughts are also images in your mind. We not only see life through our thoughts, we see life through our images! If we are not 100% in control of the subconscious mind, and 99.99% of the world is not! Then literally almost everyone is living in some degree of subconscious control and/or hypnosis. To be in 100% control of your subconscious mind you would have to own your 100% personal power and vigilance all the time! How many people do you know who do this, let alone Spiritual people who do this? Most light-workers are much more developed in their Spiritual Body than Psychological Self. What this means is they are under a type of self-hypnosis and/or subconscious interference that is creating blind spots and adding images and thoughts to your seeing! This will reflect all your programming from past lives and this life!

How is it then that a beloved parent will be transformed, in the child’s eyes, into a monster? If we look closely into the life of the small child we find that such transformations take place chiefly in those instances when we are compelled to interfere with the child’s pleasure, when we interrupt a pleasurable activity or deny a wish, when we frustrate the child’s wishes or appetites in some way. Then mother becomes the worstest, the baddest, the meanest mother in the world for the duration of a small child’s rage. Now it is conceivable that if we never interfered with a child’s pleasure seeking, granted all wishes, opposed nothing, we might never experience these negative reactions of the child, but the product of such child-rearing would not be a civilized child. We are required to interfere with the child’s pleasure not only for practical reasons which are presented daily in the course of rearing a child—health, safety, the requirements of the family—but in order to bring about the evolution of a civilized man and woman. The child begins life as a pleasure-seeking animal; his infantile personality is organized around his own appetites and his own body. In the course of his rearing the goal of exclusive pleasure seeking must be modified drastically, the fundamental urges must be subject to the dictates of conscience and society, must be capable of postponement and in some instances of renunciation completely. So there are no ways in which a child can avoid anxiety. If we banished all the witches and ogres from his bedtime stories and policed his daily life for every conceivable source of danger, he would still succeed in constructing his own imaginary monsters out of the conflicts of his young life. We do not need to be alarmed about the presence of fears in the small child’s life if the child has the means to overcome them. THE

Now take a few moments to consider how obesity has affected you. Complete your first activity: on the following page, write your personal story of obesity, making sure to include how obesity affects you emotionally, how long you’ve lived with obesity, how your excess weight interferes with your life, and any obesity-related health problems you experience.

Ask yourself these questions if you’re just starting your business: What’s the main reason you want to be a business owner? What’re the main priorities in your life? (Family, traveling, philanthropy, health/fitness, money, etc.) Does your current business plan allow you the freedom to pursue all your main priorities? Ask yourself these questions if you already own a business: Does your business and personal life often interfere with each other? What do you dislike most about being a business owner? (Be honest!) Is your current business flow on most days, or do you feel like you're constantly forcing it to flow? I

It also excludes emotionally binding relationships with others, attachments to people or things that interfere with one’s ability to minister to others, and that which may prevent a priest or religious person from serving the People of God.

Stephenson summarizes his communication policy as follows: Persons who wish to interfere with my concentration are politely requested not to do so, and warned that I don’t answer e-mail… lest [my communication policy’s] key message get lost in the verbiage, I will put it here succinctly: All of my time and attention are spoken for—several times over. Please do not ask for them. To further justify this policy, Stephenson wrote an essay titled “Why I Am a Bad Correspondent.” At the core of his explanation for his inaccessibility is the following decision: The productivity equation is a non-linear one, in other words. This accounts for why I am a bad correspondent and why I very rarely accept speaking engagements. If I organize my life in such a way that I get lots of long, consecutive, uninterrupted time-chunks, I can write novels. But as those chunks get separated and fragmented, my productivity as a novelist drops spectacularly.

Our idea is to avoid interference with things we don’t understand. Well, some people are prone to the opposite. The fragilista belongs to that category of persons who are usually in suit and tie, often on Fridays; he faces your jokes with icy solemnity, and tends to develop back problems early in life from sitting at a desk, riding airplanes, and studying newspapers. He is often involved in a strange ritual, something commonly called “a meeting.” Now, in addition to these traits, he defaults to thinking that what he doesn’t see is not there, or what he does not understand does not exist. At the core, he tends to mistake the unknown for the nonexistent.

At stage 1, the relationship begins with passion. You hold your partner in high regard, praise them, give them all your attention and hope or expect them to do the same. You probably,and without realising it, inflate the positives and might feel like they are “the one.” As the relationship progresses to stage 2, you become more sensitive to words and actions that could possibly hold even the slightest hint of negativity. You may fixate on the smallest of things like a late reply to their text or a missed call, and begin to question their motives and interest. This comes from a place of anxiety, a fear of abandonment and low self-worth. The symptoms of BPD will start to flare up and interfere. At stage 3, the relationship can take on a different tone again. You might start testing out your partner,deliberately push them away or behave unacceptably .You might cause arguments for no reason just to see how willing they are to fight for the relationship. Stage 4 rolls around and you will start to distance yourself from the love of your life, letting the relationship spiral downward because at that point, you are convinced that they are going to leave you. This is really painful for you. You don’t want them to leave, and they don’t want to leave you either. When they express confusion, you will hide away your real feelings and pretend that everything is fine. Stage 5 may be where the relationship ends, especially if your partner isn't aware yet that you are Borderline or just what that means ie this is the playing out of symptoms and not what you really want. Borderlines experience intense mood swings, ranging from sadness at the loss of the relationship to anger against the other person. The fear of abandonment becomes a reality and it fuels your emotional lability. There may be attempts by them to resolve things but if the relationship is really over, then we’re at stage 6, where the Borderline might spiral downward and experience a bout of severe depression. They may give into their thoughts of low self-worth and even resort to reckless behaviors and self-harming to seek distraction and relief. If the relationship hasn’t ended, the cycle may start all over again. The occurrence of this cycle and its intensity depends on whether or not you are managing your illness by seeking professional help, and if you have other sources of emotional support. The BPD cycle is not a sure thing to happen for people that have or know someone with BPD, nor is it an official symptom of the condition. However it is really very common and even if not officially a symptom ,it is symptomatic. The idea that people with BPD cannot ‘hold down’ relationships, however, is a misconception and as a matter of fact, many people with BPD do have healthy and successful relationships, especially if they have been in, or are going through therapy. Because of the intensity of their emotions ,Borderlines can be the most loving, caring empathic and fun partners. 6 “SOMEONE…HELP ME, PLEASE.” - DIALECTICAL BEHAVIOR THERAPY “I just got diagnosed.

The Art of Subtraction If there is one habit that all of the investors in this chapter have in common, it’s this: They focus almost exclusively on what they’re best at and what matters most to them. Their success derives from this fierce insistence on concentrating deeply in a relatively narrow area while disregarding countless distractions that could interfere with their pursuit of excellence. Jason Zweig, an old friend who is a personal finance columnist at the Wall Street Journal and the editor of a revised edition of The Intelligent Investor, once wrote to me, “Think of Munger and Miller and Buffett: guys who just won’t spend a minute of time or an iota of mental energy doing or thinking about anything that doesn’t make them better. . . . Their skill is self-honesty. They don’t lie to themselves about what they are and aren’t good at. Being honest with yourself like that has to be part of the secret. It’s so hard and so painful to do, but so important.

Manual of Mental Disorders, 5th Edition (DSM-5)—a person must be distressed by their drug use. In addition, the individual’s drug use must interfere with important life functions, such as parenting, work, and intimate relationships. This use must take up a great deal of time and mental energy and must persist in the face of repeated attempts to stop or cut back. Other symptoms that the person may experience include needing more of the drug to get the same effect (tolerance) and suffering withdrawal symptoms if use suddenly ceases.

Hayek clearly enjoyed the give-and-take of argument, but he liked to keep discussions on a civil and professional level rather than allow differences of opinion to interfere with one’s personal relationships. This was why he was so comfortable in English academic settings. The ability to en- gage in fierce debates in the seminar room (though his personal style in this arena was to state his arguments in a reasoned and calm manner) and then seamlessly retire to the repartee and banter of the Common Room was both quintessentially British and a highly prized element of that particular culture. It was how intelligent men fought, and how they played.

A reverence and respect they’d bestowed upon the natural world captivated the youngster, an element of their literature to which she could wholly relate; the worship of Nature as God. During this period of rapid growth, an occasional pause for reflection was called for as a Natural conversion began; transformation, turning her away from organized religion and into the woods. She came to consider religion incompatible with common sense and sensibilities. Seeking inspiration, she’d gone to the forest, looking down, then up. Locating a proper niche; perhaps she was a pagan. The recovering Catholic was not offended by the dismissal, knowing in her heart and mind she did not belong there in the first place. Her concept of God was unrestricted; not based on the limitations imposed by doctrine or dogma. Essentially, it was bigger than they could imagine, continually evolving as a perception of power as being; God as infinite mind. Not harsh or judgmental in application of Natural law; not cruel or exclusive; no intolerance allowed. A not-so-subtle predisposition toward natural science was taking root in her consciousness. The notion of Original Sin was, in particular, pure absurdity: anathema to the young lady who knew the difference between good and evil, right and wrong; darkness and light. Self-righteously policing her behavior; recognizing it as a matter of personal responsibility, the idea of being born in sin was idiotic. Andrea did not rely upon a higher authority. She was a higher authority; a living manifestation of God-consciousness. Ultimately, she alone would determine how best to live her life. Neither Holy Ghost nor dastardly demon had the right to interfere or intervene in a supremely personal process.

Trauma, until we work it through, keeps us stuck in the past, robbing us of the present moment’s riches, limiting who we can be. By impelling us to suppress hurt and unwanted parts of the psyche, it fragments the self. Until seen and acknowledged, it is also a barrier to growth. In many cases, as in mine, it blights a person’s sense of worth, poisons relationships, and undermines appreciation for life itself. Early in childhood it may even interfere with healthy brain development. And, as we will witness, trauma is an antecedent and a contributor to illness of all kinds throughout the lifespan.

The objective of Karma-Yoga is stated to be “action freedom.” The actual Sanskrit term is naishkarmya, which literally means “nonaction.” But this literal meaning is misleading, because it is not inactivity that is intended here. Rather, naishkarmya-karman corresponds to the Taoist notion of wu-wei, or inaction in action. That is to say, Karma-Yoga is about freedom in action, or the transcendence of egoic motivations. When the illusion of the ego as acting subject is transcended, then actions are recognized to occur spontaneously. Without the interference of the ego, their spontaneity appears as a smooth flow. Hence truly enlightened beings have an economy and elegance of movement about them that is generally absent in unenlightened individuals. Behind the action of the enlightened being there is no author; or we could say that Nature itself is the author. Action performed in the spirit of self-surrender has benign invisible effects. It improves the quality of our being and makes us a source of spiritual uplift for others. Lord Krishna, in the Bhagavad-Gītā, speaks of the karma-yogin’s working for the welfare of the world. The Sanskrit phrase he uses is loka-samgraha, which literally means “world gathering” or “pulling people together.” What it refers to is this: Our own personal wholeness, founded in self-surrender, actively transforms our social environment, contributing to its wholeness. “Mahatma” Gandhi was modern India’s most superb example of a karma-yogin in action. He worked tirelessly on himself and for the welfare of the Indian nation. In pursuing the lofty ideal of Karma-Yoga, Gandhi had to give up his life. He did so without rancor, with the name of God—“Rām”—on his lips. He embraced his destiny, trusting that none of his spiritual efforts could ever be lost, as is indeed the solemn promise of Lord Krishna in the Bhagavad-Gītā, which Gandhi read daily. Gandhi believed in the inevitability of karma, but he also believed in free will.

DBT posits that borderline patients possess a genetic/biological vulnerability to emotional overreactivity. This view hypothesizes that the limbic system, the part of the brain most closely associated with emotional responses, is hyperactive in BPD. The second contributing factor, according to DBT practitioners, is an invalidating environment: that is, others dismiss, contradict, or reject the developing individual’s emotions. Confronted with such interactions, the individual is unable to trust others or her own reactions. Emotions are uncontrolled and volatile. To calm these erratic emotions, DBT emphasizes mindfulness, the process of paying attention to what is happening at the moment, without extreme emotional reactivity, judgment, or invalidation. In the initial stages of treatment, DBT focuses on a hierarchical system of targets, confronting first the most serious and then later the easier behaviors to change. The highest priority addressed immediately is the threat of suicide and self-injuring behaviors. The second-highest target is to eliminate behaviors that interfere with therapy, such as missed appointments or not completing homework assignments. The third priority is to address behaviors that interfere with a healthy quality of life, such as disruptive compulsions, promiscuity, or criminal conduct; among these, easier changes are targeted first. The fourth priority is to focus on increasing behavioral skills.

How can you be happy when you are sad? Good Question there. Happiness and sadness are not opposite states. Your intrinsic, natural, state is happiness. Sadness interferes with your being happy when you get what you don’t want or when you don’t get what you want. A break-up, a pink slip, a health challenge, death of a loved one – all these, and more, will naturally make you sad. To feel sad when sadness arises in you is neither abnormal nor avoidable. In fact, don’t even try to escape sadness. Hold it, observe it keenly. When you understand the futility of being sad, you will let go of your sadness – on your own. Sometimes, you may need help, from a friend, a parent, or a sibling, or a therapist. But unless you understand that your feeling sad endlessly is what is ruining your happiness, you will not bounce back. Happiness is, therefore, an intensely personal choice.

Lucien’s sigh ruffled my hair. “It will claim his own powers, maybe kill him. Magic is all about balance. It’s why he couldn’t interfere with your bargain with Rhysand. Even the person who tries to sever the bargain faces consequences. If he’d kept you here, the magic that bound you to Rhys might have come to claim his life as payment for yours. Or the life of someone else he cared about. It’s old magic—old and strange. It’s why we avoid bargains unless it’s necessary: even the scholars at the Day Court don’t know how it works. Believe me, I’ve asked.

The Fragilista Our idea is to avoid interference with things we don’t understand. Well, some people are prone to the opposite. The fragilista belongs to that category of persons who are usually in suit and tie, often on Fridays; he faces your jokes with icy solemnity, and tends to develop back problems early in life from sitting at a desk, riding airplanes, and studying newspapers. He is often involved in a strange ritual, something commonly called “a meeting.” Now, in addition to these traits, he defaults to thinking that what he doesn’t see is not there, or what he does not understand does not exist. At the core, he tends to mistake the unknown for the nonexistent. The fragilista falls for the Soviet-Harvard delusion, the (unscientific) overestimation of the reach of scientific knowledge. Because of such delusion, he is what is called a naive rationalist, a rationalizer, or sometimes just a rationalist, in the sense that he believes that the reasons behind things are automatically accessible to him. And let us not confuse rationalizing with rational—the two are almost always exact opposites. Outside of physics, and generally in complex domains, the reasons behind things have had a tendency to make themselves less obvious to us, and even less to the fragilista. This property of natural things not to advertise themselves in a user’s manual is, alas, not much of a hindrance: some fragilistas will get together to write the user’s manual themselves, thanks to

Plato presents Socrates as always maintaining a certain distance from the personal crisis in which he finds himself. He is not going to let a contretemps like being brought up on a capital offense interfere with his pursuing the philosophical subjects that interest him.18 The positioning of the personal drama—being accused, convicted, imprisoned, and executed—as a mere backdrop to discussions of timeless questions is meant itself to convey a moral lesson. To reflect on the conditions that make a life worth living is to remove oneself from the circumstances of that life as much as possible. It is to see that life in the context of a perspective that does not take the contingencies of that particular life that you happen to be living overly seriously. To philosophize is to prepare to die.

There is no guarantee that after someone's action(s) or interference(s) things would improve or get better. However, changes will take place. Those changes might be pleasant or unpleasant. Those changes might affect the person who interferes as well. His whole life was something and now it is something else. Do not stand by the ocean watching, through the net in, and hope for the best for yourself and others.

The following is a quotation from the Mahābhārata that describes our present era and the immediately preceding yuga, revealing a progressive deterioration of humanity’s moral fiber. Again, in the dvāpara-yuga the moral order (dharma) exists [only] half. [God] Vishnu becomes yellow, and the Veda is now fourfold [i.e., the original wisdom is split into the four Vedic hymnodies]. Thence, some [adhere to] four Vedas, others to three Vedas, or two Vedas, or a single Veda, while yet others have no hymns [at all]. Thus, owing to the broken traditions, rites become manifold and creatures, fond of austerities and almsgiving, become rajas-motivated2. Due to ignorance about the single Veda, the Vedas become multiple and because of the collapse of truth, few adhere to truthfulness. Many diseases appear for those who have fallen from truth, and there are desires and disasters caused by fate. Afflicted by these, [some] men perform very severe austerities; others, filled with [worldly] desires or desiring heaven, conduct sacrifices. Thus with the onset of the dvāpara, creatures perish through their lawlessness. In the kali-yuga, O Kaunteya, the moral order (dharma) exists by one quarter only. With the onset of this tamas-motivated3 age, O Keshava [i.e., God Vishnu] becomes black (krishna). The Vedic ways of life end, and so do the moral order, sacrifice, and rites. Plagues, disease, sloth, blemishes such as anger, as well as calamities, sickness, and afflictions prevail. In the course of the yugas, the moral order diminishes increasingly. With the diminution of the moral order, the people (loka) diminish. This description of the kali-yuga is not as daunting as it is in some other scriptures. But the message is clear enough: Ours is a sinister age. What thinking person would not agree? Can we not, by now, fill a whole library with tales of human foolishness, of humanity’s thoughtless interference with the life-world and its almost unbelievable lack of concern for fellow beings, both human and nonhuman? Is there no hope, then, for humankind? Is historian Oswald Spengler’s dark prophecy of the decline of the West (and with it, also of the East) coming true?4 Or are there, today, forces at work that countermand the Zeitgeist, the spirit of the age? This latter appears to be the case. It could not be otherwise. Or else our species would have perished long ago, right at the outset of the kali-yuga. The kali-yuga, then, does not signal total spiritual darkness or inevitable doom. Inverting a popular maxim, one can perhaps say that where there is shadow there is also light. Here and there, the present dark age is pierced by shafts of light. It is not without its benign counterbalancing influences.

PERFORMANCE ANXIETY If it is indeed human nature to seek social relationships, then why would someone choose not to socialize? As we discussed in the first chapter, fear is usually the motivating factor that causes people to avoid socializing. We fear failing, being rejected, being humiliated, being made to feel that we don’t belong. This fear is commonly referred to as performance anxiety. How does performance anxiety interfere with a fulfilling, productive life? When you fear being judged harshly by others, you may hesitate to take risks that could ultimately benefit you, whether personally (such as asking someone out) or professionally (applying for a new job).

From The Bridge” by Captain Hank Bracker Mundane Happenings Life is just packed with “Mundane Happenings!” It’s the mundane happenings that usually take the most time and they always seem to interfere, just about when you want to do something really important. Let’s start with mundane things that are routine, like doing the dishes and taking out the garbage. The list for a single person might be a little less involved or complicated but it would be every bit as important as that of a married couple or people with lots of children or even pets. Oh yes, for some the list of mundane responsibilities would include washing clothes and taking the children to their activities. You know what I mean… school, sports, hobbies, their intellectual endeavors and the like. For most of us beds have to be made, the house has to be kept clean, grass has to be cut and the flowers have to be pruned. Then there are the seasonal things, such as going trick or treating, buying the children everything they need before school starts or before going to summer camp. Let’s not forget Christmas shopping as well as birthdays and anniversaries. This list is just an outline of mundane happenings! I’m certain that you can fill in any of these broad topics with a detailed account of just how time consuming these little things can be. Of course we could continue to fill in our calendar with how our jobs consume our precious time. For some of us our jobs are plural, meaning we have more than one job or sometimes even more than that. I guess you get the point… it’s the mundane happenings that eat up our precious time ferociously. Blink once and the week is gone, blink twice and it’s the month and then the year and all you have to show for it, is a long list of the mundane things you have accomplished. Would you believe me, if I said that it doesn’t have to be this way? Really, it doesn’t have to, and here is what you can do about it. First ask yourself if you deserve to recapture any of the time you are so freely using for mundane things. Of course the answer should be a resounding yes! The next question you might want to ask yourself is what would you do with the time you are carving out for yourself? This is where we could part company, however, whatever it is it should be something personal and something that is fulfilling to you! For me, it became a passion to write about things that are important to me! I came to realize that there were stories that needed to be told! You may not agree, however I love sharing my time with others. I’m interested in hearing their stories, which I sometimes even incorporate into my writings. I also love to tell my stories because I led an exciting life and love to share my adventures with my friends and family, as well as you and future generations. I do this by establishing, specifically set, quiet time, and have a cave, where I can work; and to me work is fun! This is how and where I wrote The Exciting Story of Cuba, Suppressed I Rise, now soon to be published as a “Revised Edition” and Seawater One…. Going to Sea! Yes, it takes discipline but to me it’s worth the time and effort! I love doing this and I love meeting new friends in the process. Of course I still have mundane things to do…. I believe it was the astronaut Allen Shepard, who upon returning to Earth from the Moon, was taking out the garbage and looking up saw a beautifully clear full Moon and thought to himself, “Damn, I was up there!” It’s the accomplishment that makes the difference. The mundane will always be with us, however you can make a difference with the precious moments you set aside for yourself. I feel proud about the awards I have received and most of all I’m happy to have recorded history as I witnessed it. My life is, gratefully, not mundane, and yours doesn’t have to be either.” Captain Hank Bracker, author of the award winning book “The Exciting Story of Cuba.

If you terminate a person from your life who is very toxic towards your reputation, you can actually lead yourself pertaining a career that you desire without any interference.

I do not expect everyone to like me; but I would be extremely surprised if a person whom I consider highly spiritual, a person that I properly evaluate and conclude to be mentally healthy and very sane, a person that is mostly and foremost good at heart, hated me. That is an impossibility, as I have confirmed after traveling the whole world and meeting thousands of human beings. Evil and good do not resonate at the same frequency, and that is what disgust, distrust and lower affinity mean. And so, we are then allowed to conclude that whoever loves everyone does not know himself, and whoever hates everyone doest not understand the purpose of life; but one who can see this polarity and interfere with its order without being a part of it, has transcended the trap of attachment, a trap which can only be conquered once we conquer our need for a personality and the attachment to the ego; a trap from which nobody seeking for selfish gains in the wilderness of attachment can escape from. Only then, such enlightened soul will understand that the outer world is merely reflecting the inner world, and a soul cannot conquer one without conquering the other. In other words, the spirit must conquer the personality, as much as the personality must accept the spirit, for victory over life to come as much as we reach for it. Only when a marriage between the willpower of the personality with the sensitive loving need of the spirit is accomplished, can a human being transcend his nature, and in doing so, transcend the nature of the world.

Generally speaking, the more creative a person you are, the more deeply you are affected by this kind of melancholic chemistry. The state of entropy is rather like a vacuum state. Your system is recharging, so the energy within you withdraws into a kind of stasis. The resulting feelings or lack of feeling and/or enthusiasm provide a delicate environment for something quite special to occur, if you are patient enough to allow it. This something is the creative process. In other words, your low energy means that something intangible is gestating inside you even though you cannot yet see it. Only when the state mutates to its expressive stage will you see what the process is about. These low times in your life are therefore very special times, and they generally require aloneness and withdrawal in order for the seeds sprouting inside you to germinate. The worst enemy at such times is interference from your own mind (or indeed someone else’s mind) wondering what is wrong with you.

Upholders-tipped-to-Obligers have a commitment to both inner and outer expectations, for them, the pull of outer expectations is very hard to ignore; UPHOLDER/Obligers must be sure to articulate inner expectations and to create boundaries to protect inner expectations from outer interference.

I pegged her as a highly considerate UPHOLDER/Obliger. She’s able to meet inner expectations without outer accountability, but only when outer expectations don’t interfere.

Often, a parent indulges a child by stepping in to save him from disagreeable circumstances (an argument with a friend) or from defeat (questioning a judge at a musical competition). The problem is that overindulgence can interfere with a child’s ability to build resilience in response to the normal bumps and pitfalls of life. This is how vulnerability can be spawned. Instead of building healthy self-esteem, these children develop a kind of helplessness because they have not learned to integrate the pluses and minuses in their life, says Ronningstam. “They’re not prepared for a rainy day.

Explain that you’ve realized it isn’t good for you to mix your personal life with work. It could interfere with your effectiveness as an employee. To prevent that, you’ve decided to participate only in activities that directly relate to your job. The company picnic is fine. Lunch with an account is fine. But you’ve decided to keep personal information to yourself and to relate to your boss on a professional basis. If your boss is healthy and tuned in, she’ll get it. If she isn’t, that’s not your problem.

If He was love, the essence of it without the slightest wrinkle in His robe, what love is when devils cannot interfere, then all other loves must be a lesser love at best. Could it be that God would not have me going about the rest of my life, believing that these lesser forms of love were the real thing? perhaps this love He, filled to the brim with, was pouring over into His dealing swith me and perhaps this love was compelling Him on the basis of grace and undeserved love to help me see that every person, place or thing that I loved more than Him could not keep its promise to love me eternally.