Intuitive Short Quotes

Let the panther of our imagination not be encaged by the mechanics of despotic thinking short-circuiting our hunches and blocking our intuition. ("Into a new life")

We all have an inner voice, our personal whisper from the universe. All we have to do is listen -- feel and sense it with an open heart. Sometimes it whispers of intuition or precognition. Other times, it whispers an awareness, a remembrance from another plane. Dare to listen. Dare to hear with your heart.

All my instincts are one way, and all the facts are the other, and I much fear that British juries have not yet attained that pitch of intelligence when they will give the preference to my theories over Lestrade's facts.

Somethings worth having defy logic. They come with obstacles, challenges, battles and long periods of wandering in the dark. Your path won't make sense to your family or friends. People will weigh in with their life rules and fears, but in the end it is your life. That pull you feel is real and often your intuition. It nags at you everyday. Follow it for as far as it takes you because life is too short to dwell on indecision, while you forget to live. Take a chance because if you have a good heart God isn't going to abandon you. He will travel wherever you need to go, in order to find the missing pieces of your soul.

We have all heard such stories of expert intuition: the chess master who walks past a street game and announces “White mates in three” without stopping, or the physician who makes a complex diagnosis after a single glance at a patient. Expert intuition strikes us as magical, but it is not. Indeed, each of us performs feats of intuitive expertise many times each day. Most of us are pitch-perfect in detecting anger in the first word of a telephone call, recognize as we enter a room that we were the subject of the conversation, and quickly react to subtle signs that the driver of the car in the next lane is dangerous. Our everyday intuitive abilities are no less marvelous than the striking insights of an experienced firefighter or physician—only more common. The psychology of accurate intuition involves no magic. Perhaps the best short statement of it is by the great Herbert Simon, who studied chess masters and showed that after thousands of hours of practice they come to see the pieces on the board differently from the rest of us. You can feel Simon’s impatience with the mythologizing of expert intuition when he writes: “The situation has provided a cue; this cue has given the expert access to information stored in memory, and the information provides the answer. Intuition is nothing more and nothing less than recognition.

The psychology of accurate intuition involves no magic. Perhaps the best short statement of it is by the great Herbert Simon, who studied chess masters and showed that after thousands of hours of practice they come to see the pieces on the board differently from the rest of us. You can feel Simon’s impatience with the mythologizing of expert intuition when he writes: “The situation has provided a cue; this cue has given the expert access to information stored in memory, and the information provides the answer. Intuition is nothing more and nothing less than recognition.

Some of my scientific friends and colleagues confess that they cannot for the life of them see why I don't abandon ship and join them. The short answer is that I have managed, by straddling the boundaries, to have the best of both worlds. By working with scientists I get a rich diet of fascinating and problematic facts to think about, but by staying a philosopher without a lab or a research grant, I get to think about all the theories and experiments and never have to do the dishes

The psychology of accurate intuition involves no magic. Perhaps the best short statement of it is by the great Herbert Simon, who studied chess masters and showed that after thousands of hours of practice they come to see the pieces on the board differently from the rest of us.

If something doesn’t feel right or if something feels ‘off,’ learn to trust your internal warning signals. They are alerting you to danger. Some physical signs are a racing heartbeat, shortness of breath, anxiety, perspiration, a migraine, nausea, or vertigo. Your body is screaming for you to pay attention. Do not dismiss it or deny your conscious reality. Instead, learn to trust your intuition.

The moment of truth, the sudden emergence of a new insight, is an act of intuition. Such intuitions give the appearance of miraculous flashes, or short-circuits of reasoning. In fact they may be likened to an immersed chain, of which only the beginning and the end are visible above the surface of consciousness. The dive vanishes at one end of the chain and comes up at the other end, guided by invisible links.

Moreover, she is intellectually short-sighted, for although her intuitive understanding quickly perceives what is near to her, on the other hand her circle of vision is limited and does not embrace anything that is remote; hence everything that is absent or past, or in the future, affects women in a less degree than men. This is why they have greater inclination for extravagance, which sometimes borders on madness.

Today you are encouraged to work towards your dream! Each of us has a fire in our hearts burning for something. It’s our responsibility in life to find it and keep it lit. This is your life and it’s a short one. Don’t let others extinguish your flame. You must follow your heart. Try what you want to try. Go where you want to go. Follow your own intuition. Dream with your eyes open until you know exactly what it looks like. Then do at least one thing every day to make it a reality. Don’t waste your life fulfilling someone else’s dreams and desires. Believe in yourself and your abilities!

From a philosophical point of view, Leibniz's most interesting argument was that absolute space conflicted with what he called the principle of the identity of indiscernibles (PII). PII says that if two objects are indiscernible, then they are identical, i.e. they are really one and the same object. What does it mean to call two objects indiscernible? It means that no difference at all can be found between them--they have exactly the same attributes. So if PII is true, then any two genuinely distinct objects must differ in at least one of their attributes--otherwise they would be one, not two. PII is intuitively quite compelling. It certainly is not easy to find an example of two distinct objects that share all their attributes. Even two mass-produced factory goods will normally differ in innumerable ways, even if the differences cannot be detected with the naked eye. Leibniz asks us to imagine two different universes, both containing exactly the same objects. In Universe One, each object occupies a particular location in absolute space.In Universe Two, each object has been shifted to a different location in absolute space, two miles to the east (for example). There would be no way of telling these two universes apart. For we cannot observe the position of an object in absolute space, as Newton himself admitted. All we can observe are the positions of objects relative to each other, and these would remain unchanged--for all objects are shifted by the same amount. No observations or experiments could ever reveal whether we lived in universe One or Two.

You call it Spidey senses, I call it intuitive intelligence. Long story short, if your gut says something’s up, it is.

Developing your intuitive ability begins with paying attention to what’s going on inside of you so that you can become aware of these inner dialogues and catch them when they are happening, or shortly afterward.

We live in a culture of reductionism. Or better, we are living in the aftermath of a culture of reductionism, and I believe we have reduced the complexity and diversity of the Scriptures to systematic theologies that insist on ideological conformity, even when such conformity flattens the diversity of the Scriptural witness. We have reduced our conception of gospel to four simple steps that short-circuit biblical narratives and notions of the kingdom of God on earth as it is in heaven in favor of a simplified means of entrance to heaven. Our preaching is often wed to our materialistic, consumerist cultural assumptions, and sermons are subsequently reduced to delivering messages that reinforce the worst of what American culture produces: self-centered end users who believe that God is a resource that helps an individual secure what amounts to an anemic and culturally bound understanding of the 'abundant life.

The Battle of Good and Evil Polytheism gave birth not merely to monotheist religions, but also to dualistic ones. Dualistic religions espouse the existence of two opposing powers: good and evil. Unlike monotheism, dualism believes that evil is an independent power, neither created by the good God, nor subordinate to it. Dualism explains that the entire universe is a battleground between these two forces, and that everything that happens in the world is part of the struggle. Dualism is a very attractive world view because it has a short and simple answer to the famous Problem of Evil, one of the fundamental concerns of human thought. ‘Why is there evil in the world? Why is there suffering? Why do bad things happen to good people?’ Monotheists have to practise intellectual gymnastics to explain how an all-knowing, all-powerful and perfectly good God allows so much suffering in the world. One well-known explanation is that this is God’s way of allowing for human free will. Were there no evil, humans could not choose between good and evil, and hence there would be no free will. This, however, is a non-intuitive answer that immediately raises a host of new questions. Freedom of will allows humans to choose evil. Many indeed choose evil and, according to the standard monotheist account, this choice must bring divine punishment in its wake. If God knew in advance that a particular person would use her free will to choose evil, and that as a result she would be punished for this by eternal tortures in hell, why did God create her? Theologians have written countless books to answer such questions. Some find the answers convincing. Some don’t. What’s undeniable is that monotheists have a hard time dealing with the Problem of Evil. For dualists, it’s easy to explain evil. Bad things happen even to good people because the world is not governed single-handedly by a good God. There is an independent evil power loose in the world. The evil power does bad things. Dualism has its own drawbacks. While solving the Problem of Evil, it is unnerved by the Problem of Order. If the world was created by a single God, it’s clear why it is such an orderly place, where everything obeys the same laws. But if Good and Evil battle for control of the world, who enforces the laws governing this cosmic war? Two rival states can fight one another because both obey the same laws of physics. A missile launched from Pakistan can hit targets in India because gravity works the same way in both countries. When Good and Evil fight, what common laws do they obey, and who decreed these laws? So, monotheism explains order, but is mystified by evil. Dualism explains evil, but is puzzled by order. There is one logical way of solving the riddle: to argue that there is a single omnipotent God who created the entire universe – and He’s evil. But nobody in history has had the stomach for such a belief. Dualistic

I have mentioned already that in the occult tradition women are regarded as evil. In numerology, the female number 2, which represents gentleness, submissiveness, sweetness, is also the Devil’s number. The Hindu goddess Kali, the Divine Mother, is also the goddess of violence and destruction. Women tend to ‘think’ with their feelings and intuitions rather than with the logical faculty. A female assessment of a situation or a person is likely to be more accurate and delicate than a man’s, but it lacks long-range vision. One might put it crudely by saying that women suffer from short-sightedness, and men from long-sightedness; woman cannot see what lies far away; man cannot see what is close. Thus the two are ideal complements. The association of woman with evil arises from the situation in which the female assumes the male role, when a short-term logic is applied to long-term purposes.

As a child, did you feel like you fell short, disappointing a parent, stepparent, or caretaker because you weren’t good enough, didn’t do enough, or just weren’t able to please, no matter how hard you tried? Did you feel responsible for your parent’s happiness and guilty if you felt happy yourself? Did you feel damned if you did and damned if you didn’t, that whatever you did or said was the wrong thing (and boy would you pay for it)? Were you accused of things you hadn’t done? Did you feel manipulated at times? Feel appreciated one minute and attacked the next? Thought you must be “crazy” because a parent’s actions or reactions didn’t make any sense? Question your own intuition, judgment, or memory, believing you must have missed or misinterpreted something? Did you feel on guard all the time, that life with your parent was never predictable? You weren’t crazy. Not then, and not now.

Find ways to comfort, nurture, distract, and resolve your emotional issues without using food. Anxiety, loneliness, boredom, and anger are emotions we all experience throughout life. Each has its own trigger, and each has its own appeasement. Food won’t fix any of these feelings. It may comfort for the short term, distract from the pain, or even numb you into a food hangover. But food won’t solve the problem. If anything, eating for an emotional hunger will only make you feel worse in the long run. You’ll ultimately have to deal with the source of the emotion, as well as the discomfort of overeating.

Artists have here perhaps a finer intuition; they who know only too well that precisely when they no longer do anything “arbitrarily,” and everything of necessity, their feeling of freedom, of subtlety, of power, of creatively fixing, disposing, and shaping, reaches its climax—in short, that necessity and “freedom of will” are then the same thing with them.

it is terrible and strange to think about all the men and all the women who have nothing to tell, and who imagine no future fate other than to dissolve into a vague biological and technical continuum (because ashes are technical; even when they are only destined to become fertiliser you have to assess their potassium and nitrogen levels); all those people, in short, whose lives have played out without external incident, and who leave life without thinking about it, as one leaves a holiday home that was just fine, without, however, having an idea of a final destination, with just that vague intuition that it would have been preferable not to have been born – well, now I’m talking about the majority of men and women.

at Dunkin’ Donuts, how did we move our anchor to Starbucks? This is where it gets really interesting. When Howard Shultz created Starbucks, he was as intuitive a businessman as Salvador Assael. He worked diligently to separate Starbucks from other coffee shops, not through price but through ambience. Accordingly, he designed Starbucks from the very beginning to feel like a continental coffeehouse. The early shops were fragrant with the smell of roasted beans (and better-quality roasted beans than those at Dunkin’ Donuts). They sold fancy French coffee presses. The showcases presented alluring snacks—almond croissants, biscotti, raspberry custard pastries, and others. Whereas Dunkin’ Donuts had small, medium, and large coffees, Starbucks offered Short, Tall, Grande, and Venti, as well as drinks with high-pedigree names like Caffè Americano, Caffè Misto, Macchiato, and Frappuccino. Starbucks did everything in its power, in other words, to make the experience feel different—so different that we would not use the prices at Dunkin’ Donuts as an anchor, but instead would be open to the new anchor that Starbucks was preparing for us. And that, to a great extent, is how Starbucks succeeded. GEORGE, DRAZEN, AND I were so excited with the experiments on coherent arbitrariness that we decided to push the idea one step farther. This time, we had a different twist to explore. Do you remember the famous episode in The Adventures of Tom Sawyer, the one in which Tom turned the whitewashing of Aunt Polly’s fence into an exercise in manipulating his friends? As I’m sure you recall, Tom applied the paint with gusto, pretending to enjoy the job. “Do you call this work?” Tom told his friends. “Does a boy get a chance to whitewash a fence every day?” Armed with this new “information,” his friends discovered the joys of whitewashing a fence. Before long, Tom’s friends were not only paying him for the privilege, but deriving real pleasure from the task—a win-win outcome if there ever was one. From our perspective, Tom transformed a negative experience to a positive one—he transformed a situation in which compensation was required to one in which people (Tom’s friends) would pay to get in on the fun. Could we do the same? We

Some gifted people have all five and some less. Every gifted person tends to lead with one. As I read this list for the first time I was struck by the similarities between Dabrowski’s overexcitabilities and the traits of Sensitive Intuitives. Read the list for yourself and see what you identify with: Psychomotor This manifests as a strong pull toward movement. People with this overexcitability tend to talk rapidly and/or move nervously when they become interested or passionate about something. They have a lot of physical energy and may run their hands through their hair, snap their fingers, pace back and forth, or display other signs of physical agitation when concentrating or thinking something out. They come across as physically intense and can move in an impatient, jerky manner when excited. Other people might find them overwhelming and they’re routinely diagnosed as ADHD. Sensual This overexcitability comes in the form of an extreme sensitivity to sounds, smells, bright lights, textures and temperature. Perfume and scented soaps and lotions are bothersome to people with this overexcitability, and they might also have aversive reactions to strong food smells and cleaning products. For me personally, if I’m watching a movie in which a strobe light effect is used, I’m done. I have to shut my eyes or I’ll come down with a headache after only a few seconds. Loud, jarring or intrusive sounds also short circuit my wiring. Intellectual This is an incessant thirst for knowledge. People with this overexcitability can’t ever learn enough. They zoom in on a few topics of interest and drink up every bit of information on those topics they can find. Their only real goal is learning for learning’s sake. They’re not trying to learn something to make money or get any other external reward. They just happened to have discovered the history of the Ming Dynasty or Einstein’s Theory of Relativity and now it’s all they can think about. People with this overexcitability have intellectual interests that are passionate and wide-ranging and they study many areas simultaneously. Imaginative INFJ and INFP writers, this is you. This is ALL you. Making up stories, creating imaginary friends, believing in Santa Claus way past the ordinary age, becoming attached to fairies, elves, monsters and unicorns, these are the trademarks of the gifted child with imaginative overexcitability. These individuals appear dreamy, scattered, lost in their own worlds, and constantly have their heads in the clouds. They also routinely blend fiction with reality. They are practically the definition of the Sensitive Intuitive writer at work. Emotional Gifted individuals with emotional overexcitability are highly empathetic (and empathic, I might add), compassionate, and can become deeply attached to people, animals, and even inanimate objects, in a short period of time. They also have intense emotional reactions to things and might not be able to stomach horror movies or violence on the evening news. They have most likely been told throughout their life that they’re “too sensitive” or that they’re “overreacting” when in truth, they are expressing exactly how they feel to the most accurate degree.

Someday, somewhere, sometime, Life will bring your loved ones back, When you will be least expecting them. And when your time is right, Speak out those three little words. Don’t waste time in thinking. Follow your intuition as it knows what’s right for you. Life is short; You might never get another chance. Speak up.Right now. Right here. Confess your likings. Confess your feelings. Confess your love!

The history of environmental lawmaking suggests that people are best able to change their ways when they find two things at once in nature: something to fear, a threat they must avoid, and also something to love, a quality they can admire or respect, and which they can do their best to honor. The first impulse, of fear, can be rendered in purely human-centered terms, as a matter of avoiding environmental crisis. The second impulse, of love, engages animist intuitions and carries us toward post-humanism, which is perhaps just another name for an enriched humanism. Either impulse can stay the human hand, but the first stops it just short of being burnt or broken. The second keeps the hand poised, extended in greeting or in an offer of peace. This gesture is the beginning of collaboration, among people but also beyond us, in building our next home.

The reason for this is that the universe bends, in a way we can’t adequately imagine, in conformance with Einstein’s theory of relativity (which we will get to in due course). For the moment it is enough to know that we are not adrift in some large, ever-expanding bubble. Rather, space curves, in a way that allows it to be boundless but finite. Space cannot even properly be said to be expanding because, as the physicist and Nobel laureate Steven Weinberg notes, “solar systems and galaxies are not expanding, and space itself is not expanding.” Rather, the galaxies are rushing apart. It is all something of a challenge to intuition. Or as the biologist J. B. S. Haldane once famously observed: “The universe is not only queerer than we suppose; it is queerer than we can suppose.” The analogy that is usually given for explaining the curvature of space is to try to imagine someone from a universe of flat surfaces, who had never seen a sphere, being brought to Earth. No matter how far he roamed across the planet’s surface, he would never find an edge. He might eventually return to the spot where he had started, and would of course be utterly confounded to explain how that had happened. Well, we are in the same position in space as our puzzled flatlander, only we are flummoxed by a higher dimension.

...there are enormous regions where I have never been, and what one has not known is what one has not been. An anxiety to start running, go into a house, into that store, jump on a train, devour all of Jouhandeau, know German... What is defective is felt more as an intuitive poverty than as a mere lack of experience. It really doesn't afflict me not having read all of Jouhandeau, at most the melancholy feeling of too short a life for so many libraries, etc. The lack of experience is inevitable, if I read Joyce I am automatically sacrificing another book and vice versa, etc. The feeling of lack is sharper in... zones for detention of your eyes, your smell, your taste, and you can't get beyond that limit when you think you've caught anything fully, just like an iceberg the thing has a small piece outside and shows it to you, and the enormous rest of it is beyond our limits and that's why the Titanic went down.

My client described her dreams in the same way I’d heard countless visitations depicted: super-vivid. Many report that the dreams felt almost like real-life memories. Whereas normal dreams are often nonsensical, inconsistent in chronology, and varyingly vague, spiritual dreams have an unmistakable sharpness. They also tend to be remembered as short interactions, regardless of time elapsed. To an intuitive person, dream visitations are conspicuous and very difficult to ignore.

What happens, Kissinger asked, “if technology has become such a part of everyday life that it defines its own universe as the sole relevant one?” In this system there was little room for human will or agency or the cultivation of such human qualities as ambiguity and intuition. Hard facts bred a tyranny of their own that prioritized the immediate present over an understanding of the past or a sensitivity toward the future. Focus groups and opinion polls replaced individual decision-making and responsibility; the immediate headline-driven mood of the crowd overrode long-range perspective. Foreign policy was “in danger of turning into a subdivision of short-term domestic politics” in which “the quest is for consensus, less by the exchange of ideas than by a sharing of emotions.” The United States was in danger of “careening through crises without comprehending them.” This was no way for a great power to engage with the rest of the world, least of all in a world armed with nuclear weapons.

there is always a single “source”: the person who took the first risk on a new initiative. That source maintains a unique relationship with the gestalt of the original idea and has an intuitive knowledge of what the right next step for the initiative is, whereas others who join later to help with the execution often lack that intuitive connection to the founder’s original insight. Many organizational tensions and power struggles often revolve around lack of explicit acknowledgment of who the source of the initiative is.

Philosopher Robert Cummins contends that we could only sort out which intuitions about knowledge were the right ones if we had some independent intuition-free access to the nature of knowledge itself. But if we had that kind of direct access we wouldn’t have to fumble with intuitions about particular cases to grasp the nature of knowledge: ‘If you know enough to start fixing problems with philosophical intuition, you already know enough to get along without it.’ Cummins concludes that philosophers should never rely on intuitions about cases in formulating theories of knowledge.

working more than 40 hours a week was stupid, wasteful, dangerous, and expensive—and the most telling sign of dangerously incompetent management to boot,” Robinson writes. Further, more than a hundred years of research shows that “every hour you work over 40 hours a week is making you less effective and productive over both the short and the long haul.” Really! Even though most people think this makes intuitive sense, they are still surprised to hear that it is actually true. This common sense is so widely ignored that overwork—and the problems with health, happiness, and productivity that it brings—is epidemic.

The difference becomes clear if we consider Herman Melville’s distinction between a thoughtful response to Shakespeare and that of the mere thrill seeker. Melville contrasted “those mistaken souls, who dream of Shakespeare as a mere man of Richard-the-Third humps, and Macbeth daggers,” with the contemplative reader, who was unconcerned with “blood-besmeared tragedy” for its own sake and attended instead to “those deep far-away things” in the Bard of Avon, “those occasional flashings-forth of the intuitive Truth in him; those short, quick probings at the very axis of reality . . . that make Shakespeare, Shakespeare.

The most surprising discovery made by Baumeister’s group shows, as he puts it, that the idea of mental energy is more than a mere metaphor. The nervous system consumes more glucose than most other parts of the body, and effortful mental activity appears to be especially expensive in the currency of glucose. When you are actively involved in difficult cognitive reasoning or engaged in a task that requires self-control, your blood glucose level drops. The effect is analogous to a runner who draws down glucose stored in her muscles during a sprint. The bold implication of this idea is that the effects of ego depletion could be undone by ingesting glucose, and Baumeister and his colleagues have confirmed this hypothesis in several experiments. Volunteers in one of their studies watched a short silent film of a woman being interviewed and were asked to interpret her body language. While they were performing the task, a series of words crossed the screen in slow succession. The participants were specifically instructed to ignore the words, and if they found their attention drawn away they had to refocus their concentration on the woman’s behavior. This act of self-control was known to cause ego depletion. All the volunteers drank some lemonade before participating in a second task. The lemonade was sweetened with glucose for half of them and with Splenda for the others. Then all participants were given a task in which they needed to overcome an intuitive response to get the correct answer. Intuitive errors are normally much more frequent among ego-depleted people, and the drinkers of Splenda showed the expected depletion effect. On the other hand, the glucose drinkers were not depleted. Restoring the level of available sugar in the brain had prevented the deterioration of performance. It will take some time and much further research to establish whether the tasks that cause glucose-depletion also cause the momentary arousal that is reflected in increases of pupil size and heart rate.

The sense of loss these women express is a yearning for the feminine, a longing for a sense of home within their own bodies and community. Most women today have spent their early and mid-adulthood developing and fine-tuning qualities that have always been considered masculine, including skills in logical, direct linear thinking, analyzing, and setting short-range goals. Women who brought emotions into the workplace were quickly told they did not belong there. Although many companies are now training upper management in a more feminine or “Beta-style” mode of leadership, which values feelings, intuition, and relationship, many women complain of undervaluing the feminine part of themselves.

Things reached such a pitch that at one conference Bohr remarked of a new theory that the question was not whether it was crazy, but whether it was crazy enough. To illustrate the non-intuitive nature of the quantum world, Schrödinger offered a famous thought experiment in which a hypothetical cat was placed in a box with one atom of a radioactive substance attached to a vial of hydrocyanic acid. If the particle degraded within an hour, it would trigger a mechanism that would break the vial and poison the cat. If not, the cat would live. But we could not know which was the case, so there was no choice, scientifically, but to regard the cat as 100 per cent alive and 100 per cent dead at the same time.

Mathematical knowledge appeared to be certain, exact, and applicable to the real world; moreover it was obtained by mere thinking, without the need of observation. Consequently, it was thought to supply an ideal, from which every-day empirical knowledge fell short. It was supposed, on the basis of mathematics, that thought is superior to sense, intuition to observation. If the world of sense does not fit mathematics, so much the worse for the world of sense. In various ways, methods of approaching nearer to the mathematician's ideal were sought, and the resulting suggestions were the source of much that was mistaken in metaphysics and theory of knowledge. This form of philosophy begins with Pythagoras.

Why two (or whole groups) of people can come up with the same story or idea at the same time, even when across the world from each-other: "A field is a region of influence, where a force will influence objects at a distance with nothing in between. We and our universe live in a Quantum sea of light. Scientists have found that the real currency of the universe is an exchange of energy. Life radiates light, even when grown in the dark. Creation takes place amidst a background sea of energy, which metaphysics might call the Force, and scientists call the "Field." (Officially the Zero Point Field) There is no empty space, even the darkest empty space is actually a cauldron of energies. Matter is simply concentrations of this energy (particles are just little knots of energy.) All life is energy (light) interacting. The universe is self-regenreating and eternal, constantly refreshing itself and in touch with every other part of itself instantaneously. Everything in it is giving, exchanging and interacting with energy, coming in and out of existence at every level. The self has a field of influence on the world and visa versa based on this energy. Biology has more and more been determined a quantum process, and consciousness as well, functions at the quantum level (connected to a universe of energy that underlies and connects everything). Scientist Walter Schempp's showed that long and short term memory is stored not in our brain but in this "Field" of energy or light that pervades and creates the universe and world we live in. A number of scientists since him would go on to argue that the brain is simply the retrieval and read-out mechanism of the ultimate storage medium - the Field. Associates from Japan would hypothesize that what we think of as memory is simply a coherent emission of signals from the "Field," and that longer memories are a structured grouping of this wave information. If this were true, it would explain why one tiny association often triggers a riot of sights, sounds and smells. It would also explain why, with long-term memory in particular, recall is instantaneous and doesn't require any scanning mechanism to sift through years and years of memory. If they are correct, our brain is not a storage medium but a receiving mechanism in every sense, and memory is simply a distant cousin of perception. Some scientists went as far as to suggest that all of our higher cognitive processes result from an interaction with the Field. This kind of constant interaction might account for intuition or creativity - and how ideas come to us in bursts of insight, sometimes in fragments but often as a miraculous whole. An intuitive leap might simply be a sudden coalescence of coherence in the Field. The fact that the human body was exchanging information with a mutable field of quantum fluctuation suggested something profound about the world. It hinted at human capabilities for knowledge and communication far deeper and more extended than we presently understand. It also blurred the boundary lines of our individuality - our very sense of separateness. If living things boil down to charged particles interacting with a Field and sending out and receiving quantum information, where did we end and the rest of the world began? Where was consciousness-encased inside our bodies or out there in the Field? Indeed, there was no more 'out there' if we and the rest of the world were so intrinsically interconnected. In ignoring the effect of the "Field" modern physicists set mankind back, by eliminating the possibility of interconnectedness and obscuring a scientific explanation for many kinds of miracles. In re-normalizing their equations (to leave this part out) what they'd been doing was a little like subtracting God.

Those who tread these paths should be informed of a matter respecting their confession in which they are apt to err. When they begin to give an account of their sins, instead of the regret and contrition they had been accustomed to feel, they find that love and tranquility sweetly pervade and take possession of their souls: now those who are not properly instructed are desirous of withdrawing from this sensation to form an act of contrition, because they have heard, and with truth, that it is requisite: but they are not aware that they lose thereby the genuine contrition, which is this Intuitive Love, infinitely surpassing any effect produced by self-exertion . . . Be not then troubled about other things when God acts so excellently in you and for you.

The Head Scissor and CEO of a major corporation was once asked to give a seminar on the topic of innovation to a young and thriving startup company. After looking out upon the big-eyed crowd of young and inexperienced scissors standing there on their snippers, the aged guru opened and closed with a few thoughts that made every scissor look deep within themselves. She said, “The heart asks us to make incisions by following it along the path of intuition. Otherwise, we can be certain we’re just following behind someone else’s dotted lines. Every morning when I get out of the shower and look in the mirror, I say to myself, ‘You stand tall with long legs and bright eyes, but what good are you, if you can’t stay on the cutting edge of your self?’” After receiving a thunderous applause she gave a knowing smile and made her exit.

I felt that it was not a historical work, but that, under the guise of physical warfare, it described the duel that perpetually went on in the hearts of mankind, and that physical warfare was brought in merely to make the description of the internal duel more alluring. This preliminary intuition became more confirmed on a closer study of religion and the Gita. A study of the Mahabharata gave it added confirmation. I do not regard the Mahabharata as a historical work in the accepted sense. The Adiparva contains powerful evidence in support of my opinion. By ascribing to the chief actors superhuman or subhuman origins, the great Vyasa made short work the history of kings and their peoples. The persons therein described may be historical, but the author of the Mahabharata has used them merely to drive home his religious theme.

In short, an idea like Beauty has much in common with what many theists would call “God.” Yet despite its transcendence, the ideas were to be found within the mind of man. We moderns experience thinking as an activity, as something that we do. Plato envisaged it as something which happens to the mind: the objects of thought were realities that were active in the intellect of the man who contemplated them. Like Socrates, he saw thought as a process of recollection, an apprehension of something that we had always known but had forgotten. Because human beings were fallen divinities, the forms of the divine world were within them and could be “touched” by reason, which was not simply a rational or cerebral activity but an intuitive grasp of the eternal reality within us. This notion would greatly influence mystics in all three of the religions of historical monotheism.

As they travel the father feeds his son a story, the nearest that he can come to a creed or a reason to keep on going: that he and his sone are 'carrying the fire'. In what this fire might consists he can never specify, but from this hopeful fiction or hopeless truth the boy seems to intuit a promise: that life will not be always this; that it will improve, that beauty or purpose, sunlight and green plenty will return; in short that everything is goin to be 'okay', a word that both characters endlessly repeat to each other, touching it compulsively like a sore place or a missing tooth. They are carrying the fire through a world destroyed by fire, and therefore - a leap of logic or faith that by the time the novel opens has become almost insurmountable for both of them - the boy must struggle on, so that he can be present at, or somehow contribute to, the eventual rebirth of the world.

Women have always desired equality and respect, but our current culture isn’t seeking it through the grace of Mary; rather, the culture seeks this equality and respect through the vices of Machiavelli: rage, intimidation, tantrums, bullying, raw emotion, and absence of logic. It is this aggressive impulse—this toxic femininity—that finds pride in calling oneself “nasty,” feels empowered by dressing as a vagina, belittles men, and sees the (tragically ironic) need to drop civility so that civility can somehow return again. The devil knows that all these marks of the anti-Mary—rage, indignation, vulgarity, and pride—short-circuit a woman’s greatest gifts: wisdom, prudence, patience, unflappable peace, intuition, her ability to weave together the fabric of society, and her capacity for a deep and fulfilling relationship with God. Instead, the father of lies promises power, fame, fortune, and sterile, fleeting pleasures.

Elizabeth snapped awake in a terrified instant as the door to her bed chamber was flung open near dawn, and Ian stalked into the darkened room. “Do you want to go first, or shall I?” he said tightly, coming to stand at the side of her bed. “What do you mean?” she asked in a trembling voice. “I mean,” he said, “that either you go first and tell me why in hell you suddenly find my company repugnant, or I’ll go first and tell you how I feel when I don’t know where you are or why you want to be there!” “I’ve sent word to you both nights.” “You sent a damned note that arrived long after nightfall both times, informing me that you intended to sleep somewhere else. I want to know why!” He has men beaten like animals, she reminded herself. “Stop shouting at me,” Elizabeth said shakily, getting out of bed and dragging the covers with her to hide herself from him. His brows snapped together in an ominous frown. “Elizabeth?” he asked, reaching for her. “Don’t touch me!” she cried. Bentner’s voice came from the doorway. “Is aught amiss, my lady?” he asked, glaring bravely at Ian. “Get out of here and close that damned door behind you!” Ian snapped furiously. “Leave it open,” Elizabeth said nervously, and the brave butler did exactly as she said. In six long strides Ian was at the door, shoving it closed with a force that sent it crashing into its frame, and Elizabeth began to vibrate with terror. When he turned around and started toward her Elizabeth tried to back away, but she tripped on the coverlet and had to stay where she was. Ian saw the fear in her eyes and stopped short only inches in front of her. His hand lifted, and she winced, but it came to rest on her cheek. “Darling, what is it?” he asked. It was his voice that made her want to weep at his feet, that beautiful baritone voice; and his face-that harsh, handsome face she’d adored. She wanted to beg him to tell her what Robert and Wordsworth had said were lies-all lies. “My life depends on this, Elizabeth. So does yours. Don’t fail us,” Robert had pleaded. Yet, in that moment of weakness she actually considered telling Ian everything she knew and letting him kill her if he wanted to; she would have preferred death to the torment of living with the memory of the lie that had been their lives-to the torment of living without him. “Are you ill?” he asked, frowning and minutely studying her face. Snatching at the excuse he’d offered, she nodded hastily. “Yes. I haven’t been feeling well.” “Is that why you went to London? To see a physician?” She nodded a little wildly, and to her bewildered horror he started to smile-that lazy, tender smile that always made her senses leap. “Are you with child, darling? Is that why you’re acting so strangely?” Elizabeth was silent, trying to debate the wisdom of saying yes or no-she should say no, she realized. He’d hunt her to the ends of the earth if he believed she was carrying his babe. “No! He-the doctor said it is just-just-nerves.” “You’ve been working and playing too hard,” Ian said, looking like the picture of a worried, devoted husband. “You need more rest.” Elizabeth couldn’t bear any more of this-not his feigned tenderness or his concern or the memory of Robert’s battered back. “I’m going to sleep now,” she said in a strangled voice. “Alone,” she added, and his face whitened as if she had slapped him. During his entire adult life Ian had relied almost as much on his intuition as on his intellect, and at that moment he didn’t want to believe in the explanation they were both offering. His wife did not want him in her bed; she recoiled from his touch; she had been away for two consecutive nights; and-more alarming than any of that-guilt and fear were written all over her pale face. “Do you know what a man thinks,” he said in a calm voice that belied the pain streaking through him, “when his wife stays away at night and doesn’t want him in her bed when she does return?

Zen does not attempt to be intelligible – that is, capable of being understood by the intellect. The method of Zen is to baffle, excite, puzzle and exhaust the intellect until it is realized that intellection is only thinking about; it will provoke, irritate and again exhaust the emotions until it is realised that emotion is only feeling about, and then it contrives, when the disciple has been brought to an intellectual and emotional impasse, to bridge the gap between second-hand conceptual contact with reality, and first-hand experience. To effect this it calls into play a higher faculty of the mind, known as intuition or Buddhi, which is sometimes called the ‘Eye of the Spirit’. In short, the aim of Zen is to focus the attention on reality itself, instead of on our intellectual and emotional reactions to reality — reality being that ever-changing, ever-growing, indefinable something known as “life,” which will never stop for a moment for us to fit it satisfactorily into any rigid system of pigeon-holes and ideas.

One other thing. And this really matters for readers of this book. According to official Myers–Briggs documents, the test can ‘give you an insight into what kinds of work you might enjoy and be successful doing’. So if you are, like me, classified as ‘INTJ’ (your dominant traits are being introverted, intuitive and having a preference for thinking and judging), the best-fit occupations include management consultant, IT professional and engineer.30 Would a change to one of these careers make me more fulfilled? Unlikely, according to respected US psychologist David Pittenger, because there is ‘no evidence to show a positive relation between MBTI type and success within an occupation…nor is there any data to suggest that specific types are more satisfied within specific occupations than are other types’. Then why is the MBTI so popular? Its success, he argues, is primarily due to ‘the beguiling nature of the horoscope-like summaries of personality and steady marketing’.31 Personality tests have their uses, even if they do not reveal any scientific ‘truth’ about us. If we are in a state of confusion they can be a great emotional comfort, offering a clear diagnosis of why our current job may not be right, and suggesting others that might suit us better. They also raise interesting hypotheses that aid self-reflection: until I took the MBTI, I had certainly never considered that IT could offer me a bright future (by the way, I apparently have the wrong personality type to be a writer). Yet we should be wary about relying on them as a magic pill that enables us suddenly to hit upon a dream career. That is why wise career counsellors treat such tests with caution, using them as only one of many ways of exploring who you are. Human personality does not neatly reduce into sixteen or any other definitive number of categories: we are far more complex creatures than psychometric tests can ever reveal. And as we will shortly learn, there is compelling evidence that we are much more likely to find fulfilling work by conducting career experiments in the real world than by filling out any number of questionnaires.32

were more than mere insects. Over time I realized the bees could tell my emotional or energetic state. When I embodied kindness around them, they treated me with the same. A cloud of exuberance surrounded us, as though the bees were templating euphoria into the air. I want you to know I didn’t just tear off my bee suit one day and “become one with the bees.” That took years. But eventually I did retire my bee suit. The first time I walked right up to the hives wearing only a T-shirt and shorts, I felt a bit anxious and self-absorbed, but then I remembered to turn my thoughts away from myself, to open myself to the bees and let them feel me out — which they did. They landed on my bare arms and licked my skin for the salty minerals. When I held a finger next to the entrance, a sweet little bee delicately walked onto my fingertip and faced me. She looked right into my eyes, and for the first time, we saw each other. And so I became part of bee life. Becoming Kin I soon found myself having more intuition about the hives. One morning in early spring, before the flowers had come into bloom, I suddenly had the idea that I should check one of my hives. I found the bees unexpectedly out of food; so I fed them honey saved from the year before. That call I intuitively heard from the hive likely saved its life. Another time I had the feeling that a distant hive in the east pasture was on the verge of swarming. When I walked up to see, sure enough, they were. Events like this taught me to trust my intuition more, and listening to my intuition continues to bring me into a closer relationship with all the hives. In my sixth year with bees, something new happened. I had begun a morning practice of contemplation, quieting my mind and opening my heart. I entered this prayerful state, asking for guidance, direction, courage, and truth. Even though I didn’t mention honeybees, they immediately began appearing in my thoughts and passing me information I had never read or learned from other sources. I believe the sincerity of my questions opened a door. When the information began coming to me, I listened with attentiveness, respect, and gratitude. The more I listened, the more information they shared. Since my first intuitive conversation with the bees, I have had many others. At first I didn’t know how to explain where the information came from, and that bothered me. I told my husband’s

Mir Dimad (d. 1631) and his pupil Mulla Sadra (d. 1640) founded a school of mystical philosophy at Isfahan, which Majlisi did his best to suppress. They continued the tradition of Suhrawardi, linking philosophy and spirituality, and training their disciples in mystical disciplines which enabled them to acquire a sense of the alam al-mithal and the spiritual world. Both insisted that a philosopher must be as rational and scientific as Aristotle, but that he must also cultivate the imaginative, intuitive approach to truth. Both were utterly opposed to the new intolerance of some of the ulama, which they regarded as a perversion of religion. Truth could not be imposed by force and intellectual conformism was incompatible with true faith. Mulla Sadra also saw political reform as inseparable from spirituality. In his masterpiece Al-Afsan al-Arbaah (The Fourfold Journey), he described the mystical training that a leader must undergo before he could start to transform the mundane world. He must first divest himself of ego, and receive divine illumination and mystical apprehension of God. It was a path that could bring him to the same kind of spiritual insight as the Shii imams, though not, of course, on the same level as they.

In 1997 an IBM computer called Deep Blue defeated the world chess champion Garry Kasparov, and unlike its predecessors, it did not just evaluate trillions of moves by brute force but was fitted with strategies that intelligently responded to patterns in the game. [Y]ou might still object that chess is an artificial world with discrete moves and a clear winner, perfectly suited to the rule-crunching of a computer. People, on the other hand, live in a messy world offering unlimited moves and nebulous goals. Surely this requires human creativity and intuition — which is why everyone knows that computers will never compose a symphony, write a story, or paint a picture. But everyone may be wrong. Recent artificial intelligence systems have written credible short stories, composed convincing Mozart-like symphonies, drawn appealing pictures of people and landscapes, and conceived clever ideas for advertisements. None of this is to say that the brain works like a digital computer, that artificial intelligence will ever duplicate the human mind, or that computers are conscious in the sense of having first-person subjective experience. But it does suggest that reasoning, intelligence, imagination, and creativity are forms of information processing, a well-understood physical process. Cognitive science, with the help of the computational theory of mind, has exorcised at least one ghost from the machine.

All analysis is thus a translation, a development into symbols, a representation taken from successive points of view from which are noted a corresponding number of contacts between the new object under consideration and others believed to be already known. In its eternally unsatisfied desire to embrace the object around which it is condemned to turn, analysis multiplies endlessly the points of view in order to complete the ever incomplete representation, varies interminably the symbols with the hope of perfecting the always imperfect translation. It is analysis ad infinitum. But intuition, if it is possible, is a simple act. This being granted, it would be easy to see that for positive science analysis is its habitual function. It works above all with symbols. Even the most concrete of the sciences of nature, the sciences of life, confine themselves to the visible form of living beings, their organs, their anatomical elements. They compare these forms with one another, reduce the more complex to the more simple, in fact they study the functioning of life in what is, so to speak, its visual symbol. If there exists a means of possessing a reality absolutely, instead of knowing it relatively, of placing oneself within it instead of adopting points of view toward it, of having the intuition of it instead of making the analysis of it, in short, of grasping it over and above all expression, translation or symbolical representation, metaphysics is that very means. Metaphysics is therefore the science which claims to dispense with symbols.

Positive arguments for the natural possibility of absent qualia have not been as prevalent as arguments for inverted qualia, but they have been made. The most detailed presentation of these arguments is given by Block (1978). These arguments almost always have the same form. They consist in the exhibition of a realization of our functional organization in some unusual medium, combined with an appeal to intuition. It is pointed out, for example, that the organization of our brain might be simulated by the people of China or even mirrored in the economy of Bolivia. If we got every person in China to simulate a neuron (we would need to multiply the population by ten or one hundred, but no matter), and equipped them with radio links to simulate synaptic connections, then the functional organization would be there. But surely, says the argument, this baroque system would not be conscious! There is a certain intuitive force to this argument. Many people have a strong feeling that a system like this is simply the wrong sort of thing to have a conscious experience. Such a “group mind” would seem to be the stuff of a science-fiction tale, rather than the kind of thing that could really exist. But there is only an intuitive force. This certainly falls far short of a knockdown argument. Many have pointed out that while it may be intuitively implausible that such a system should give rise to experience, it is equally intuitively implausible that a brain should give rise to experience! Whoever would have thought that this hunk of gray matter would be the sort of thing that could produce vivid subjective experiences? And yet it does. Of course this does not show that a nation's population could produce a mind, but it is a strong counter to the intuitive argument that it would not. . . . Once we realize how tightly a specification of functional organization constrains the structure of a system, it becomes less implausible that even the population of China could support conscious experience if organized appropriately. If we take our image of the population, speed it up by a factor of a million or so, and shrink it into an area the size of a head, we are left with something that looks a lot like a brain, except that it has homunculi—tiny people—where a brain would have neurons. On the face of it, there is not much reason to suppose that neurons should do any better a job than homunculi in supporting experience.

write animal stories. This one was called Dialogues Between a Cow and a Filly; a meditation on ethics, you might say; it had been inspired by a short business trip to Brittany. Here’s a key passage from it: ‘Let us first consider the Breton cow: all year round she thinks of nothing but grazing, her glossy muzzle ascends and descends with impressive regularity, and no shudder of anguish comes to trouble the wistful gaze of her light-brown eyes. All that is as it ought to be, and even appears to indicate a profound existential oneness, a decidedly enviable identity between her being-in-the-world and her being-in-itself. Alas, in this instance the philosopher is found wanting, and his conclusions, while based on a correct and profound intuition, will be rendered invalid if he has not previously taken the trouble of gathering documentary evidence from the naturalist. In fact the Breton cow’s nature is duplicitous. At certain times of the year (precisely determined by the inexorable functioning of genetic programming) an astonishing revolution takes place in her being. Her mooing becomes more strident, prolonged, its very harmonic texture modified to the point of recalling at times, and astonishingly so, certain groans which escape the sons of men. Her movements become more rapid, more nervous, from time to time she breaks into a trot. It is not simply her muzzle, though it seems, in its glossy regularity, conceived for reflecting the abiding presence of a mineral passivity, which contracts and twitches under the painful effect of an assuredly powerful desire. ‘The key to the riddle is extremely simple, and it is that what the Breton cow desires (thus demonstrating, and she must be given credit here, her life’s one desire) is, as the breeders say in their cynical parlance, “to get stuffed”. And stuff her they do, more or less directly; the artificial insemination syringe can in effect, whatever the cost in certain emotional complications, take the place of the bull’s penis in performing this function. In both cases the cow calms down and returns to her original state of earnest meditation, except that a few months later she will give birth to an adorable little calf. Which, let it be said in passing, means profit for the breeder.’ * The breeder, of course, symbolized God. Moved by an irrational sympathy for the filly, he promised her, starting from the next chapter, the everlasting delight of numerous stallions, while the cow, guilty of the sin of pride, was to be gradually condemned to the dismal pleasures of artificial fertilization. The pathetic mooing of the ruminant would prove incapable of swaying the judgment of the Great Architect. A delegation of sheep, formed in solidarity, had no better luck. The God presented in this short story was not, one observes, a merciful God.

Several teams of German psychologists that have studied the RAT in recent years have come up with remarkable discoveries about cognitive ease. One of the teams raised two questions: Can people feel that a triad of words has a solution before they know what the solution is? How does mood influence performance in this task? To find out, they first made some of their subjects happy and others sad, by asking them to think for several minutes about happy or sad episodes in their lives. Then they presented these subjects with a series of triads, half of them linked (such as dive, light, rocket) and half unlinked (such as dream, ball, book), and instructed them to press one of two keys very quickly to indicate their guess about whether the triad was linked. The time allowed for this guess, 2 seconds, was much too short for the actual solution to come to anyone’s mind. The first surprise is that people’s guesses are much more accurate than they would be by chance. I find this astonishing. A sense of cognitive ease is apparently generated by a very faint signal from the associative machine, which “knows” that the three words are coherent (share an association) long before the association is retrieved. The role of cognitive ease in the judgment was confirmed experimentally by another German team: manipulations that increase cognitive ease (priming, a clear font, pre-exposing words) all increase the tendency to see the words as linked. Another remarkable discovery is the powerful effect of mood on this intuitive performance. The experimenters computed an “intuition index” to measure accuracy. They found that putting the participants in a good mood before the test by having them think happy thoughts more than doubled accuracy. An even more striking result is that unhappy subjects were completely incapable of performing the intuitive task accurately; their guesses were no better than random. Mood evidently affects the operation of System 1: when we are uncomfortable and unhappy, we lose touch with our intuition. These findings add to the growing evidence that good mood, intuition, creativity, gullibility, and increased reliance on System 1 form a cluster. At the other pole, sadness, vigilance, suspicion, an analytic approach, and increased effort also go together. A happy mood loosens the control of System 2 over performance: when in a good mood, people become more intuitive and more creative but also less vigilant and more prone to logical errors. Here again, as in the mere exposure effect, the connection makes biological sense. A good mood is a signal that things are generally going well, the environment is safe, and it is all right to let one’s guard down. A bad mood indicates that things are not going very well, there may be a threat, and vigilance is required. Cognitive ease is both a cause and a consequence of a pleasant feeling.

Focus intently and beat procrastination.    Use the Pomodoro Technique (remove distractions, focus for 25 minutes, take a break).    Avoid multitasking unless you find yourself needing occasional fresh perspectives.    Create a ready-to-resume plan when an unavoidable interruption comes up.    Set up a distraction-free environment.    Take frequent short breaks. Overcome being stuck.    When stuck, switch your focus away from the problem at hand, or take a break to surface the diffuse mode.    After some time completely away from the problem, return to where you got stuck.    Use the Hard Start Technique for homework or tests.    When starting a report or essay, do not constantly stop to edit what is flowing out. Separate time spent writing from time spent editing. Learn deeply.    Study actively: practice active recall (“retrieval practice”) and elaborating.    Interleave and space out your learning to help build your intuition and speed.    Don’t just focus on the easy stuff; challenge yourself.    Get enough sleep and stay physically active. Maximize working memory.    Break learning material into small chunks and swap fancy terms for easier ones.    Use “to-do” lists to clear your working memory.    Take good notes and review them the same day you took them. Memorize more efficiently.    Use memory tricks to speed up memorization: acronyms, images, and the Memory Palace.    Use metaphors to quickly grasp new concepts. Gain intuition and think quickly.    Internalize (don’t just unthinkingly memorize) procedures for solving key scientific or mathematical problems.    Make up appropriate gestures to help you remember and understand new language vocabulary. Exert self-discipline even when you don’t have any.    Find ways to overcome challenges without having to rely on self-discipline.    Remove temptations, distractions, and obstacles from your surroundings.    Improve your habits.    Plan your goals and identify obstacles and the ideal way to respond to them ahead of time. Motivate yourself.    Remind yourself of all the benefits of completing tasks.    Reward yourself for completing difficult tasks.    Make sure that a task’s level of difficulty matches your skill set.    Set goals—long-term goals, milestone goals, and process goals. Read effectively.    Preview the text before reading it in detail.    Read actively: think about the text, practice active recall, and annotate. Win big on tests.    Learn as much as possible about the test itself and make a preparation plan.    Practice with previous test questions—from old tests, if possible.    During tests: read instructions carefully, keep track of time, and review answers.    Use the Hard Start Technique. Be a pro learner.    Be a metacognitive learner: understand the task, set goals and plan, learn, and monitor and adjust.    Learn from the past: evaluate what went well and where you can improve.

The Western medical model — and I don't mean the science of it, I mean the practice of it, because the science is completely at odds with the practice — makes two devastating separations. First of all we separate the mind from the body, we separate the emotions from the physiology. So we don't see how the physiology of people reflects their lifelong emotional experience. So we separate the mind from the body, which is not something that traditional medicine has done, I mean, Ayuverdic or Chinese medicine or shamanic tribal cultures and medicinal practices throughout the world have always recognized that mind and body are inseparable. They intuitively knew it. Many Western practitioners have known this and even taught it, but in practice we ignore it. And then we separate the individual from the environment. The studies are clear, for example, that when people are emotionally isolated they tend to get sick more quickly and they succumb more rapidly to their disease. Why? Because people's physiology is completely related to their psychological, social environment and when people are isolated and alone their stress levels are much higher because there's nothing there to help them moderate their stress. And physiologically it is straightforward, you know, it takes a five-year-old kid to understand it. However because in practice we separate them... when somebody shows up with an inflamed joint, all we do is we give them an anti-inflammatory or because the immune system is hyperactive and is attacking them we give them a medication to suppress their immune system or we give them a stress hormone like cortisol or one of its analogues, to suppress the inflammation. But we never ask: "What does this manifest about your life?", "What does this say about your relationships?", "How stressful is your job?", "To what extent do you lack control in your life?", "Where are you not authentic?", "How are you trying to work so hard to meet your attachment needs by suppressing yourself?" (because that is what you learn to do as a kid). Then we do all this research that has to do with cell biology, so we keep looking for the cause of cancer in the cell. Now there's a wonderful quote in the New York Times a couple of years ago they did a series on cancer and somebody said: "Looking for the cause of cancer inside the individual cell is like trying to understand a traffic jam by studying the internal combustion engine." We will never understand it, but we spend hundreds of billions of dollars a year looking for the cause of cancer inside the cell, not recognizing that the cell exists in interaction with the environment and that the genes are modulated by the environment, they are turned on and off by the environment. So the impact of not understanding the unity of emotions and physiology on one hand and in the other hand the relationship between the individual and the environment.. in other words.. having a strictly biological model as opposed to what has been called a bio-psycho-social, that recognizes that the biology is important, but it also reflects our psychological and social relationships. And therefore trying to understand the biology in isolation from the psychological and social environment is futile. The result is that we are treating people purely through pharmaceuticals or physical interventions, greatly to the profit of companies that manufacture pharmaceuticals and which fund the research, but it leaves us very much in the dark about a) the causes and b) the treatment, the holistic treatment of most conditions. So that for all our amazing interventions and technological marvels, we are still far short of doing what we could do, were we more mindful of that unity. So the consequences are devastating economically, they are devastating emotionally, they are devastating medically.

The Twelve Behaviors 1.​Focus on customers and growth (serve customers well and aggressively pursue growth). 2.​Lead impactfully (think like a leader and serve as a role model). 3.​Get results (consistently meet any commitments that you make). 4.​Make people better (encourage excellence in peers, subordinates, and/or managers). 5.​Champion change (drive continuous improvement in our operations). 6.​Foster teamwork and diversity (define success in terms of the entire team). 7.​Adopt a global mind-set (view the business from all relevant perspectives, and see the world in terms of integrated value chains). 8.​Take risks intelligently (recognize that we must take greater but smarter risks to generate better returns). 9.​Be self-aware (recognize your behavior and how it affects those around you). 10.​Communicate effectively (provide information to others in a timely, concise, and thoughtful way). 11.​Think in an integrative fashion (make more holistic decisions beyond your own bailiwick by applying intuition, experience, and judgment to the available data). 12.​Develop technical or functional excellence (be capable and effective in your particular area of expertise).

Managers handle parallel projects all the time. They juggle with people, work tasks, and goals to ensure the success of every project process. However, managing projects, by design, is not an easy task. Since there are plenty of moving parts, it can easily become disorganized and chaotic. It is vital to use an efficient project management system to stay organized at work while designing and executing projects. Project Management Online Master's Programs From XLRI offers unique insights into project management software tools and make teams more efficient in meeting deadlines. How can project management software help you? Project management tools are equipped with core features that streamline different processes including managing available resources, responding to problems, and keeping all the stakeholders involved. Having the best project management software can make a significant influence on the operational and strategic aspects of the company. Here is a list of 5 key benefits to project professionals and organizations in using project management software: 1. Enhanced planning and scheduling Project planning and scheduling is an important component of project management. With project management systems, the previous performance of the team relevant to the present project can be accessed easily. Project managers can enroll in an online project management course to develop a consistent management plan and prioritize tasks. Critical tasks like resource allocation, identification of dependencies, and project deliverables can be completed comfortably using project management software. 2. Better collaboration Project teams sometimes have to handle cross-functional projects along with their day to day responsibilities. Communication between different team members is critical to avoid expensive delays and precludes the waste of precious resources. A key upside of project management software is that it makes effectual collaboration extremely simple. All project communication is stored in a universally accessible place. The project management online master's program offers unique insights to project managers on timeline and status updates which leads to a synergy between the team’s functions and project outcomes. 3. Effective task delegation Assigning tasks to team members in a fair way is a challenging proposition for most project managers. With a project management program, the delegation of project tasks can be easily done. In most instances, these programs send out automatic reminders when deadlines are approaching to ensure a smooth and efficient project workflow. 4. Easier File access and sharing Important documents should be safely accessed and shared among team members. Project management tools provide cloud-based storage which enables users to make changes, leave feedback and annotate easily. PM software logs any user changes to ensure project transparency within the team. 5. Easier integration of new members Project managers are responsible to get new members up to speed on the important project parameters within a short time. Project management online master's programs from XLRI Jamshedpuroffer vital learning to management professionals in maintaining a project log and in simplistically visualizing the complete project. Takeaway Choosing the perfect PM software for your organization helps you to effectively collaborate to achieve project success. Simple and intuitive PM tools are useful to enhance productivity in remote-working employees.

Everything we think we know about the world is a model. Every word and every language is a model. All maps and statistics, books and databases, equations and computer programs are models. So are the ways I picture the world in my head—my mental models. None of these is or ever will be the real world. Our models usually have a strong congruence with the world. That is why we are such a successful species in the biosphere. Especially complex and sophisticated are the mental models we develop from direct, intimate experience of nature, people, and organizations immediately around us. However, and conversely, our models fall far short of representing the world fully. That is why we make mistakes and why we are regularly surprised. In our heads, we can keep track of only a few variables at one time. We often draw illogical conclusions from accurate assumptions, or logical conclusions from inaccurate assumptions. Most of us, for instance, are surprised by the amount of growth an exponential process can generate. Few of us can intuit how to damp oscillations in a complex system.

네노마정구매가격 ✹ 홈피 : via3.co.to ✹ 카톡 : ppt33 ✹ 라인 : pxp32 ✹ The romantic novelist: 'Love drives all great stories' What love is depends on where you are in relation to it. Secure in it, it can feel as mundane and necessary as air – you exist within it, almost unnoticing. Deprived of it, it can feel like an obsession; all consuming, a physical pain. Love is the driver for all great stories: not just romantic love, but the love of parent for child, for family, for country. It is the point before consummation of it that fascinates: what separates you from love, the obstacles that stand in its way. It is usually at those points that love is everything. 네노마정구입방법 네노마정구매방법 네노마정판매 네노마정복용법 네노마정부작용 네노마정약효 네노마정효과 네노마정후기 네노마정가격 네노마정구입하는곳 네노마정구매하는곳 네노마정판매하는곳 Talent is good but training is even better. Back in college, one of my classmates in Political Science did not bring any textbook or notebook in our classes; he just listened and participated in discussions. What I didn’t understand was how he became a magna cum laude! Apparently, he was gifted with a great memory and analytical skills. In short, he was talented. If you are talented, you probably need less preparation and training time in facing life’s challenges. But for people who are endowed with talent, training and learning becomes even important. Avoid the lazy person’s maxim: “If it isn’t broken, why fix it?” Why wait for your roof to leak in the rainy season when you can fix it right away. Training enables you to gain intuition and reflexes. Malcolm Glad well, in his book Outliers, said those artists, athletes and anyone who wants to be successful, need 10,000 hours of practice to become really great. With constant practice and training, you hone your body, your mind and your heart and gain the intuition and reflexes of a champion. Same thing is true in life.

When a young employee gasped at his blue language, Simons flashed a grin. “I know—that is an impressive rate!” A few times a week, Marilyn came by to visit, usually with their baby, Nicholas. Other times, Barbara checked in on her ex-husband. Other employees’ spouses and children also wandered around the office. Each afternoon, the team met for tea in the library, where Simons, Baum, and others discussed the latest news and debated the direction of the economy. Simons also hosted staffers on his yacht, The Lord Jim, docked in nearby Port Jefferson. Most days, Simons sat in his office, wearing jeans and a golf shirt, staring at his computer screen, developing new trades—reading the news and predicting where markets were going, like most everyone else. When he was especially engrossed in thought, Simons would hold a cigarette in one hand and chew on his cheek. Baum, in a smaller, nearby office, trading his own account, favored raggedy sweaters, wrinkled trousers, and worn Hush Puppies shoes. To compensate for his worsening eyesight, he hunched close to his computer, trying to ignore the smoke wafting through the office from Simons’s cigarettes. Their traditional trading approach was going so well that, when the boutique next door closed, Simons rented the space and punched through the adjoining wall. The new space was filled with offices for new hires, including an economist and others who provided expert intelligence and made their own trades, helping to boost returns. At the same time, Simons was developing a new passion: backing promising technology companies, including an electronic dictionary company called Franklin Electronic Publishers, which developed the first hand-held computer. In 1982, Simons changed Monemetrics’ name to Renaissance Technologies Corporation, reflecting his developing interest in these upstart companies. Simons came to see himself as a venture capitalist as much as a trader. He spent much of the week working in an office in New York City, where he interacted with his hedge fund’s investors while also dealing with his tech companies. Simons also took time to care for his children, one of whom needed extra attention. Paul, Simons’s second child with Barbara, had been born with a rare hereditary condition called ectodermal dysplasia. Paul’s skin, hair, and sweat glands didn’t develop properly, he was short for his age, and his teeth were few and misshapen. To cope with the resulting insecurities, Paul asked his parents to buy him stylish and popular clothing in the hopes of fitting in with his grade-school peers. Paul’s challenges weighed on Simons, who sometimes drove Paul to Trenton, New Jersey, where a pediatric dentist made cosmetic improvements to Paul’s teeth. Later, a New York dentist fitted Paul with a complete set of implants, improving his self-esteem. Baum was fine with Simons working from the New York office, dealing with his outside investments, and tending to family matters. Baum didn’t need much help. He was making so much money trading various currencies using intuition and instinct that pursuing a systematic, “quantitative” style of trading seemed a waste of

We are living as though we own the world, when in reality we are guests here, passing through for a very short time.

Thus Plato offers one version of a philosophical poverty, by which wisdom alienates one from conventional ideals and makes one indifferent to worldly concerns. The Cynics philosophized in the same general rubric, though obviously details differ significantly. One notable difference between the two is the value placed upon learning and science. Unlike his Platonic counterpart, the Cynic rejects arithmetic, geometry, dialectic, and the rest as superfluous distractions from the "one big" requirement of self-knowledge. So in the famous anecdote, when Plato and his followers have defined man as the "featherless biped," Diogenes rushes into the Academy with a plucked chicken, crying, "Here is Plato's human being!" For the Cynic, logical exercises, definitionmaking, and the like are not preparatory to the vision of some Good or intuition of eternity. All such talk is a form of pride, a strategy to overawe others, and contributes less to the good life than does a healthy skepticism. Yet, like Plato, the Cynics also travel along the Eleatic Way of Truth and shun what they ridicule as the Way of Seeming. For what can be said truly? In short, the Cynics are profoundly skeptical about the possibility of almost all knowledge.

provided an important benefit. This conviction was based on intuition, not on evidence, and it had apparent limitations. Not every patient with short runs of PVCs goes on to develop more worrisome patterns; the antiarrhythmics had never been evaluated for this particular use; and any medication

The true aspirant who has made a positive turning-over of his personal and worldly life to the care of the impersonal and higher power in whose existence he fully believes, has done so out of intelligent purpose, self-denying strength of will, and correct appraisal of what constitutes happiness. What this intuitive guidance of taking or rejecting from the circumstances themselves means in lifting loads of anxiety from his mind only the actual experience can tell. It will mean also journeying through life by single degrees, not trying to carry the future in addition to the present. It will be like crossing a river on a series of stepping-stones, being content to reach one at a time in safety and to think of the others only when they are progressively reached, and not before. It will mean freedom from false anticipations and useless planning, from vainly trying to force a path different from that ordained by God. It will mean freedom from the torment of not knowing what to do, for every needed decision, every needed choice, will become plain and obvious to the mind just as the time for it nears. For the intuition will have its chance at last to supplant the ego in such matters. He will no longer be at the mercy of the latter’s bad qualities and foolish conceit.

Many complain that they are unable in meditation successfully to bring their active thoughts to an end. In the ancient Indian art of yoga, this cessation—called nirvikalpa samadhi in Sanskrit—is placed as the highest stage to be reached by the practitioner. This situation must be viewed from two separate and distinct standpoints: from that of yoga and from that of philosophy. Would-be philosophers seek to become established in that insight into Reality which is called Truth. Intuitive feeling is a higher manifestation of man’s faculties. So long as the feeling itself remains unobstructed by illusions, and—after incessant reflection, inquiry, study, remembrance, reverence, aspiration, training of thought, and purification—a man finds the insight dawning in his mind, he may not need to practise meditation. He may do so and he will feel the satisfaction and tranquillity which comes from it. Those who become sufficiently proficient in yoga, even if they achieve the complete cessation of thoughts, should still take up the pursuit of understanding and insight. If they are content with their attainment, they can remain for years enjoying the bliss, the tranquillity, the peace of a meditational state; but this does not mean knowledge in its fullest meaning. (20

We need to know the truth, the wisdom-knowledge, but it is not enough. We need to have the living mystic experience, the vital feeling of what I am, but it is not enough. For we need to synthesize the two in a full actual intuitive realization, conferred by the Overself. This is Grace. This is to emerge finally—born again!

Throughout the over 200 years of the field of biogeography, its researchers have discovered some strikingly general patterns in biological diversity, and have advanced an equally intriguing set of explanations for the forces driving those patterns. Despite the many levels, qualitative features, and potential quantitative means of measuring biological diversity, the overwhelming majority of these studies have focused on just one or two relatively simple, but intuitively valuable measures—species richness and endemicity. Species richness is a simple count of the number of species in a particular area of interest (e.g. the number of fish in a pond, lake, or ocean basin). It is a direct, albeit simplistic expression of our innate value for the more complex. But our instinctive valuation of diversity is a bit more ecologically sophisticated than this, as it is also influenced by our apparently innate attraction to the rarest, most precious “gems” of the natural world. A simple thought experiment should bear this out: given two assemblages with the same species richness—one comprising species common to most other ecosystems, and the other solely comprising endemics (so rare that they occur nowhere else), nearly all of us would be drawn to the latter assemblage because it has high endemicity. Beyond this instinctive attraction to the most rare, there clearly is a more pragmatic reason for valuing endemic species over the more broadly distributed (cosmopolitan) ones. If an endemic is lost from its assemblage, it disappears globally and the legacy of many thousands of generations of natural selection are irrevocably lost as well.

Established early on in life, and still is perhaps my favorite 'intuition pump' is the life of Emily Dickinson. I viewed a short biography recently where an expert, quite frankly states that she really didn't do a whole lot with her time. SHE DIDNT DO ANYTHING. She didn't even get that many poems published while she lived. I guess her parents were well off, but remember, this is the middle of the 19th century, people. So, remember, don't work too hard. and if you do, charge them a whole lotta money. Remember I have an 90 foot motor Yacht on my vision board?

In epidemiology, for example, it was well known that epidemics tend to come in cycles, regular or irregular. Measles, polio, rubella—all rise and fall in frequency. May realized that the oscillations could be reproduced by a nonlinear model and he wondered what would happen if such a system received a sudden kick—a perturbation of the kind that might correspond to a program of inoculation. Naïve intuition suggests that the system will change smoothly in the desired direction. But actually, May found, huge oscillations are likely to begin. Even if the long-term trend was turned solidly downward, the path to a new equilibrium would be interrupted by surprising peaks. In fact, in data from real programs, such as a campaign to wipe out rubella in Britain, doctors had seen oscillations just like those predicted by May’s model. Yet any health official, seeing a sharp short-term rise in rubella or gonorrhea, would assume that the inoculation program had failed.

While Brouwer has made clear to us to what extent the intuitively certain falls short of the mathematically provable, Gödel shows conversely to what extent the intuitively certain goes beyond what (in an arbitrary but fixed formalism) is capable of mathematical proof.

Getting to the seventh tier isn't intuitive, because it actually requires taking a step backwards. Anyone who's focused on short term power and doesn't know the tricks would never get there.

A popular misconception is that decision analysis is unemotional, dehumanizing, and obsessive because it uses numbers and arithmetic in order to guide important life decisions. Isn’t this turning over important human decisions “to a machine,” sometimes literally a computer — which now picks our quarterbacks, our chief executive officers, and even our lovers? Aren’t the “mathematicizers” of life, who admittedly have done well in the basic sciences, moving into a context where such uses of numbers are irrelevant and irreverent? Don’t we suffer enough from the tyranny of numbers when our opportunities in life are controlled by numerical scores on aptitude tests and numbers entered on rating forms by interviewers and supervisors? In short, isn’t the human spirit better expressed by intuitive choices than by analytic number crunching? Our answer to all these concerns is an unqualified “no.” There is absolutely nothing in the von Neumann and Morgenstern theory — or in this book — that requires the adoption of “inhumanly” stable or easily accessed values. In fact, the whole idea of utility is that it provides a measure of what is truly personally important to individuals reaching decisions. As presented here, the aim of analyzing expected utility is to help us achieve what is really important to us. As James March (1978) points out, one goal in life may be to discover what our values are. That goal might require action that is playful, or even arbitrary. Does such action violate the dictates of either rationality or expected utility theory? No. Upon examination, an individual valuing such an approach will be found to have a utility associated with the existential experimentation that follows from it. All that the decision analyst does is help to make this value explicit so that the individual can understand it and incorporate it into action in a noncontradictory manner.

In short, you will reconnect with your intuition and the well of wisdom inside of you that knows which decisions are right for YOU.

... another intellectual folk custom that contributes to the pervasiveness of American complacency: since the "system" passes the historical test as being generally progressive, a progressive evolution of democratic forms over time is assumed. Complementing this belief (the focus here remains upon the mainstream cultural presumptions of American society) is a generalized intuition concerning the relative ease with which democratic forms have come to exist and are maintained in America. Few central ideas about America have less historical basis of support than this one.

Associating with Benjamin was fraught with considerable difficulties, though on the surface these seemed insignificant in view of his consummate courtesy and willingness to listen. He always was surrounded by a wall of reserve, which could be recognized intuitively and was evident to another person even without Benjamin’s not infrequent efforts to make that area noticeable. These efforts consisted above all in a secretiveness bordering on eccentricity, a mystery-mongering that generally prevailed in everything relating to him personally, though it sometimes was breached unexpectedly by personal and confidential revelations. There were primarily three difficult requirements. The first was respect for his solitude; this was easy to observe, for it was dictated by a natural sense of limits. I soon realized that he appreciated this respect, a sine qua non for associating with him, and that it heightened his trust. The observance of the second requirement was particularly easy for me: his utter aversion to discussing the political events of the day and occurrences of the war. Some reviewers of the Briefe expressed astonishment at the fact that the published letters contain no reference to the events of the First World War (which, after all, so decisively influenced our generation) and blamed the editors (I was the one responsible for this period) for an incomprehensible omission or, worse, censorship. The fact of the matter is that in those years anyone who wished to have a closer association with Benjamin either had to share this attitude (as I did) or respect it. ...The third requirement, that of overlooking his secretiveness, often demanded a real effort, because there was something surprising, even ludicrous, about such secretiveness in someone as sober, as melancholy as Benjamin. He did not like to give the names of friends and acquaintances if he could avoid it. When circumstances of his life were mentioned, there frequently was attached an urgent request for absolute secrecy; more often than not this made very little sense. Gradually, but even then only partially, this secretiveness (which by that time others had noticed as well) began to dissipate, and Benjamin began to speak of people without the accompanying stamp of anonymity, at least when he had initiated the discussion. It was in keeping with this aversion that he tried to keep his acquaintances separate; for a time this was more effective with me, who came from another environment—Zionist youth—than it was with those from the same sphere as he, namely members of the German-Jewish intelligentsia. Only occasionally did it turn out that we had mutual acquaintances, such as the poet Ludwig Strauss or the philosopher David Baumgardt. Other friends and acquaintances of his I did not meet until years later, from 1918 on, some of them only after 1945. In short, then, to associate with Benjamin took a great deal of patience and consideration—qualities that were by no means natural to my temperament and that, to my own surprise, I was able to muster only in my association with him.

EFFECTS The effects can be categorized into three parts: Inner connection For the rest of our life, an inward link to Reiki is created. With regular use, it will deepen. But if you haven't used Reiki for a while, don't worry. Even if you haven't been practicing it for many years and then suddenly feel it might be handy, just think about it, and it's going to be there. It may lay unconscious, so it can always be invoked. Healing hands and intuition Shortly after the tuning, we seem to have a feeling in our hands. It is experienced as intense warmth for many, tingling, or pulsating for others. Many people feel nothing about themselves and only understand they have soothing hands through the support they get when they position them on another human. Occasionally, after a tuning, Reiki can' turn on' itself. You may be seated on the underground and suddenly feel an intense heat settling on your lap with your paws. There's nothing to think about just enjoy what's happening. At that point, you definitely need Reiki. Many students are surprised by the increase in their intuitive skills. They become more aware of the feelings of other people and may even feel the events of the future. They tap into the universe's interconnectedness. A 21-day clearing process An attunement ends an inner cleansing process that is often most evident in the first three weeks (and thus called the 21-day clearing process). It can last as long as a few months in some cases, in many others, just a week. It's a good inner declutter, but the severity can vary. Some students have to use the bathroom more often (flushing out toxins); others have to relive their lives completely, encounter emotions, personality habits, visions, and experiences that are often as toxic as chemicals. But they can handle them now.

Here are some rules: never let an opponent know where you are faster than him (or where he is slower) so that you do not lose the element of surprise, allowing your rival to take defensive action. You must act decisively, without the slightest hesitation: once a decision has been taken, it has to be carried through. Don't fall into the rhythm of the driver you are chasing, but keep your own. Have the strength of purpose to run an independent race, in the firm belief that the 'study phase' will be short-lived. Use your intuition and imagination, because the one thing that is not legislated in motor racing is overtaking.

To cut a long story short, thus far the contribution of logical philosophy to metaphysics has been entirely negative. The verdict seems to be that, under logical scrutiny, the entire body of metaphysical doctrine consists either of tautology or nonsense. But this amounts to a total “debunking” of metaphysics only as it has been understood in the West—as consisting of meaningful statements conveying information about “transcendental objects.” Asian philosophy has never been of the serious opinion that metaphysical statements convey information of a positive character. Their function is not to denote “Reality” as an object of knowledge, but to “cure” a psychological process by which man frustrates and tortures himself with all kinds of unreal problems. To the Asian mind, “Reality” cannot be expressed; it can only be known intuitively by getting rid of unreality, of contradictory and absurd ways of thinking and feeling. The

Art is long. Life is short, but it deserves our attentive devotion. Embrace life. No person has a monopoly on wisdom. Despite the plethora of written books and e-books covering virtually every imaginable subject, advances in human knowledge and changes in the physical environment will cause recurrent alterations in the human condition that writers are uniquely able to express, explain, explicate, and elucidate. The complexities of human life demand humanistic persons to explore and offer guidance and solace to troubled souls. The world is not in the need of any more corporate entities devoted to milling money. What the world needs is writers, singers, poets, and philosophers whom can expand upon the universal desire to display an intense and absorbing respect for life and honor the principles of truthfulness and charity in human relations. I wish for every person to cull the lyrical prose from their stroll in the meadow of life and express the vivacity of their inner daemon in whatever artistic methodology stirs their imagination and voices their uniqueness. I call upon each person to use logic, intuition, and imagination to share all their adventures in this world of rocks and stones, earth and sky, sunshine and rain. Splash it out there for everyone to witness your appreciativeness of nature’s glory, verification of your meaningful existence demands that you settle for nothing less.

[On D. W. Griffith] Even in Griffith’s best work there is enough that is poor, or foolish, or merely old-fashioned, so that one has to understand, if by no means forgive, those who laugh indiscriminately at his good work and his bad. (With all that “understanding,” I look forward to killing, some day, some specially happy giggler at the exquisite scene in which the veteran comes home, in The Birth of a Nation) But even his poorest work was never just bad. Whatever may be wrong with it, there is in every instant, so well as I can remember, the unique purity and vitality of birth or of a creature just born and first exerting its unprecedented, incredible strength; and there are, besides, Griffith’s overwhelming innocence and magnanimity of spirit; his moral and poetic earnestness; his joy in his work; and his splendid intuitiveness, directness, common sense, daring, and skill as an inventor and as an artist. Aside from his talent or genius as an inventor and artist, he was all heart; and ruinous as his excesses sometimes were in that respect, they were inseparable from his virtues, and small beside them. He was remarkably good, as a rule, in the whole middle range of feeling, but he was at his best just short of his excesses, and he tended in general to work out toward the dangerous edge. He was capable of realism that has never been beaten and he might, if he had been able to appreciate his powers as a realist, have found therein his growth and salvation. But he seems to have been a realist only by accident, hit-and-run; essentially, he was a poet. He doesn’t appear ever to have realized one of the richest promises that movies hold, as the perfect medium for realism raised to the level of high poetry; nor, oddly enough, was he much of a dramatic poet. But in epic and lyrical and narrative visual poetry, I can think of nobody who has surpassed him, and of few to compare with him. And as a primitive tribal poet, combining something of the bard and the seer, he is beyond even Dovshenko, and no others of their kind have worked in movies.

Pulse Surveys Pulse surveys are real-time surveys that are short and provide immediate feedback to managers and the organization. They are excellent tools to drive more employee engagement and create a culture of transparency. Platforms like, TINYpulse, help organizations gather this anonymous feedback by asking just one question per week to gauge employee engagement and provide actionable insights.

To automatic write, you start by sitting quietly, relaxing with a few deep breaths, and lighting a candle if it helps you to focus. State aloud or in your head that you only intend to work with your highest angels and guides to call in the most positive energy, and then say a short prayer asking them to protect you and allow only high-level energy to assist and guide your writing. If your writings sound negative or pushy, stop immediately and picture yourself in a bubble of God’s white light. Ask your angels and guides to clear the room and start again.

What love actually is, is the action on a spontaneous positive impulse or idea. Love is the third step in connection—the first step is kindness, which is an investment of emotion to reach out and motivate someone. The second step is social intelligence where we consider all the possible things we could do to make a situation more enjoyable in the short and long term. The last step is love, which is action. Once we get to the third step there is no reason to question it. If our intuition already took care of the first step and our intellect confirmed it, whether or not our action also benefits us, it doesn’t matter. In neither of the three steps, kindness, social intelligence or love should there be consideration for whether something also indirectly benefits us, because that is irrelevant, even if we might be criticized for it. Bartering is weighing possible criticism or praise into what good deeds we choose to do.

My hope and intent is to provide a wide range of resources and ideas that provoke real questions and considerations under the surface of common dialogue. With a definite thrust toward clues for moving beyond limiting patterns that restrict our personal and communal evolution and experience of, as well as effectiveness in, life. Part of that is about giving different angles of insight into the why and how of developing skills, whatever they may be. I think the larger discussion, or maybe the more relevant one surrounding skills development, involves what quality of fuel is being used to run the skill. Inevitably, and very quickly, this enters into considerations of how much of oneself one brings to the show. For example, anyone can learn a sophisticated skill in an extremely short period of time, once they’re completely convinced of the need, benefit and value of doing so and find enough full-bodied conviction to engage it accordingly (“You never hear anyone practicing a language; they simply listen and then begin to speak.” — Wade Davis).

Intuitive explanation. The explanation is again based on the field nature of matter, described by the field equations. Consider two atoms in a rocketship (or in its contents). Suppose that one atom creates a field disturbance and when that disturbance reaches the second atom something happens. (It is the interaction among atoms, after all, that causes everything to happen.) Now if the rocketship is moving, the second atom will have moved farther ahead, so the disturbance must travel a greater distance to get there, even after taking the F-L contraction into account. Since fields travel at a fixed rate, ti will therefore take longer for the disturbance to reach the second atom. (Disturbances that propagate in the backward direction have a shorter distance to travel, but this effect turns out to be not as great.) In short, things happen more slowly when you're moving because the fields have to travel a greater distance.

Striving after good theology is similar to managing a sweet tooth. Psychological dynamics will always make certain theological systems more or less appealing. And yet psychologically appealing and intuitive theological systems are not always healthy. In short, these psychological dynamics function as a sweet tooth, a kind of cognitive temptation that pulls the intellectually lazy or unreflective (because we are busy folk with day jobs) into theological orbits that hamper the mission of the church. As with managing the sweet tooth, vigilance and care are needed to keep us on a healthy path.

Form a clear picture of what you want (which could include more free and leisure time). 2. Identify, eliminate, or reduce fears, beliefs, or doubts that block you. 3. Get rid of the time-wasters and energy-drainers from your life. 4. Strengthen your intuitive and spiritual communication skills so you’ll know how to fulfill your goals. 5. Use short chunks of time to make steady progress toward these desires.

One evening she can be immensely mature, discussing death and the after-life with George Carey, the new Archbishop of Canterbury, the next night giggling away at a bridge party. “Sometimes she is possessed by a different spirit in response to breaking free from the yoke of responsibility that binds her,” observed Rory Scott who still sees the Princess socially. As her brother says: “She has done very well to keep her sense of humour, that is what relaxes people around her. She is not at all stuffy and will make a joke happily either about herself or about something ridiculous which everyone has noticed but is too embarrassed to talk about.” Royal tours, these outdated exercises in stultifying boredom and ancient ceremonial, are rich seams for her finely tuned sense of the ridiculous. After a day watching native dancers in unbearable humidity or sipping a cup of some foul-tasting liquid, she often telephones her friends to regale them with the latest absurdities. “The things I do for England,” is her favourite phrase. She was particularly tickled when she asked the Pope about his “wounds” during a private audience in the Vatican shortly after he had been shot. He thought she was talking about her “womb” and congratulated her on her impending new arrival. While her instinct and intuition are finely honed, “she understands the essence of people, what a person is about rather than who they are,” says her friend Angela Serota--Diana recognizes that her intellectual hinterland needs development. The girl who left school without an “O” level to her name now harbours a quiet ambition to study psychology and mental health. “Anything to do with people,” she says.

Your personal bill of rights: You have a right to enjoy life. Right here, Right now. Not just a momentary rush of euphoria, but something more substantial.  You have a right to pursue people, places, and situations that will help you achieve a good life. You have a right to say “no” whenever you feel something is not safe or you are not ready. You have a right to take risks and experiment with new strategies and ideas. You have a right to change your mind whenever you want. You have a right to mess up, make mistakes, disappoint yourself and fall short of the mark. You have a right to leave the company of people who deliberately or inadvertently put you down, try to make you feel guilty, manipulate, or humiliate you (including your family). You have a right to trust your feelings, judgment, hunches and intuition. You have a right to develop yourself emotionally, spiritually, mentally, physically and psychologically. You have a right to express your feelings in a nondestructive way at a safe time and place. You have a right to as much time as you need; to experiment with new ideas and initiate changes in your life. You have a right to a mentally healthy and sane existence; accepting that it may deviate, in part or completely, from your family’s or other’s paths. You have a right to follow the above rights. To live your life the way you want to.

This attitude is widespread. Intuitively, it feels right: in a relatively short space of time, we have transformed the way we communicate. Many of us spend hours on a device that’s specifically designed to lock in our attention.

What distinguishes a person who makes smart, confident data‐driven decisions? It is not exceptional analytic skills. Instead, successful decision‐makers balance data, experience, and intuition. They quickly sort through information, apply judgment, and are fierce interrogators of data to cultivate sharp insights. They know there is more to decision‐making than just the data. They resist being intoxicated by information. Instead, they apply first‐order principles to understand what the decision really is, why it must be taken, and to what end. They then seek the relevant data to help make that decision. In short, they make informed decisions with incomplete information.

Exploration is cut short by the need for expediency.

More recently, physicist Edwin May, who directed the ESP research at SRI after 1986 and then headed the program researching “anomalous cognition” (May’s preferred term) after it was transferred to SAIC, and psychologist Sonali Bhatt Marwaha have also argued that all forms of ESP are likely precognition misinterpreted or misidentified.29 Unlike Feinberg, they do not assume precognition is solely an “inside the head” phenomenon30; but reducing anomalous cognition to precognition is a bold step that may move the field of parapsychology forward by, as they say, “collaps[ing] the problem space”31 of these phenomena. What has always seemed like several small piles of interesting but perhaps not overwhelming data supporting various diverse forms of psi or anomalous cognition may really be a single, impressively large pile of evidence for the much more singular, astonishing, and as I hope to show, physically plausible ability of people to access information arriving from their own future. In Part Two, where I address the possible “nuts and bolts” of this ability, I will be making a case for precognition being something close to Feinberg’s “memory of things future”—an all-in-the-head information storage and retrieval process, but one that is not limited to short-term memory. Evidence from life and laboratory suggests it may be possible, within limits, to “premember” experiences days, months, and years in our future, albeit dimly and obliquely, in a manner not all that different from how we remember experiences in our past. The main qualitative difference would be that, unlike memory for past experiences, we have no context for recognizing information from our future, let alone interpreting or evaluating it, and thus will seldom even notice its existence. We would also have little ability to directly search our memory for things future, the way we can rummage in our mental attic for information we know we acquired earlier in life. Yet things we will learn in our future may “inform” us in many non-conscious ways, and this information may be accessed in dreams and art and tasks like ESP experiments that draw on ill-defined intuitive abilities.

Why do these runners disregard their pain to the point where continuing to push through means that some body part breaks? And again, after the injury, why do they continue on, putting their future ability to run another race at risk? Because there’s a finish line. Finish lines are funny things. You either reach them or you don’t. You either succeed or you fail. There is no in between. Progress along the way matters very little. When we consider how off base our intuition is that we will walk away when circumstances make it clear that we ought to, these marathon runners help us to understand why we’ve got it so wrong. Once you start the race, success is only measured against crossing the finish line. And even a broken leg won’t make us quit when facing the choice between falling short or continuing on in pain.

Quantum physics points at something we all sense intuitively: that our conscious thoughts have the power to affect our actions. This book will teach you the mental precision needed to harness this power. This all sounds nice, but what does quantum physics and all this mind talk have to do with your daily life? Well, have you ever asked yourself, Who is this person I’ve become? or What can I do that could help me change and or manage my problems? Am I actually happy and at peace? How do my thoughts, feelings, and choices impact the world around me? Searching for these answers often goes two ways. Perhaps you believe you’re a prepackaged, preprogrammed genetic avatar. The fates have decided what will happen to you—there’s no fighting it. Or you believe you have some level of influence over the quality of your life, perhaps through that elusive magic elixir, that exercise regimen, that new diet, or that meditation or breathwork you just did. Or maybe you do all these things and just hope for the best—because they’re healthy and good for you and must do something, right? And you may feel good for a few hours, but what happens when things aren’t going so well? What do you do when your spouse walks mud into the carpet, that person you can’t stand at work sends you a nasty email, or your best friend has a breakdown? The 5-Step Neurocycle Good mind-management skills can take you beyond healthy but short-lived mindfulness practices, such as meditation, which help in the moment to calm and prepare the brain but often don’t address the main issues behind your thinking. Meditation may bring awareness, but what do you do with that awareness? Awareness, not managed correctly, can do more harm than good.

We respond to events primarily based on prejudices and hunches--feelings formed in large part by the communities we imagine ourselves belonging to. In this way, the news primes are affective responses, shaping the intuitive heuristics we rely on to judge the affairs of our day. It is these almost instinctual, gut feelings that lead us to respond to a story with protests, praise, prayer, or lament and to act on this response by volunteering, by rallying around a need in our community, by writing a legislator, or by attending a city council meeting. In short, if we want to think well about the events of our day, we will first need to belong well to the body of Christ into the neighbors with whom we share our places.

The unfurling of the animal is like a pure wake that is related to no boat...With the living being, a milieu of events appears, which opens on a spatial and a temporal field. This surging - forth of a privileged milieu is not the manifestation of a new force. The living being works only with physico-chemical elements, but these subordinated forces join the unseen relations between them. We can at this moment speak of an animal...The animal is like a quiet force...In short, it is the theme of the melody, much more than the idea of a nature - subject or of a suprasensible thing, that best expresses the intuition of the animal according to Uexküll. The animal subject is its realization, transspatial and transtemporal. The theme of the animal melody is not outside its manifest realization; it is a variable thematism that the animal does not seek to realize by a copy of the model, but that haunts its particular realizations, without these themes being the goal of the organism...The Umwelt is not presented in front of the animal like a goal; it is not present like an idea, but as a theme that haunts consciousness.

Nowhere in all this elaborate brain circuitry, alas, is there the equivalent of the chip found in a five-dollar calculator. This deficiency can make learning that terrible quartet—“Ambition, Distraction, Uglification, and Derision,” as Lewis Carroll burlesqued them—a chore. It’s not so bad at first. Our number sense endows us with a crude feel for addition, so that, even before schooling, children can find simple recipes for adding numbers. If asked to compute 2 + 4, for example, a child might start with the first number and then count upward by the second number: “two, three is one, four is two, five is three, six is four, six.” But multiplication is another matter. It is an “unnatural practice,” Dehaene is fond of saying, and the reason is that our brains are wired the wrong way. Neither intuition nor counting is of much use, and multiplication facts must be stored in the brain verbally, as strings of words. The list of arithmetical facts to be memorized may be short, but it is fiendishly tricky: the same numbers occur over and over, in different orders, with partial overlaps and irrelevant rhymes. (Bilinguals, it has been found, revert to the language they used in school when doing multiplication.) The human memory, unlike that of a computer, has evolved to be associative, which makes it ill-suited to arithmetic, where bits of knowledge must be kept from interfering with one another: if you’re trying to retrieve the result of multiplying 7 X 6, the reflex activation of 7 + 6 and 7 X 5 can be disastrous. So multiplication is a double terror: not only is it remote from our intuitive sense of number; it has to be internalized in a form that clashes with the evolved organization of our memory. The result is that when adults multiply single-digit numbers they make mistakes ten to fifteen per cent of the time. For the hardest problems, like 7 X 8, the error rate can exceed twenty-five per cent. Our inbuilt ineptness when it comes to more complex mathematical processes has led Dehaene to question why we insist on drilling procedures like long division into our children at all. There is, after all, an alternative: the electronic calculator. “Give a calculator to a five-year-old, and you will teach him how to make friends with numbers instead of despising them,” he has written. By removing the need to spend hundreds of hours memorizing boring procedures, he says, calculators can free children to concentrate on the meaning of these procedures, which is neglected under the educational status quo.