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Disappointment will come when your effort does not give you the expected return. If things don’t go as planned or if you face failure. Failure is extremely difficult to handle, but those that do come out stronger. What did this failure teach me? is the question you will need to ask. You will feel miserable. You will want to quit, like I wanted to when nine publishers rejected my first book. Some IITians kill themselves over low grades – how silly is that? But that is how much failure can hurt you. But it’s life. If challenges could always be overcome, they would cease to be a challenge. And remember – if you are failing at something, that means you are at your limit or potential. And that’s where you want to be.
Disappointment’ s cousin is Frustration, the second storm. Have you ever been frustrated? It happens when things are stuck. This is especially relevant in India. From traffic jams to getting that job you deserve, sometimes things take so long that you don’t know if you chose the right goal. After books, I set the goal of writing for Bollywood, as I thought they needed writers. I am called extremely lucky, but it took me five years to get close to a release. Frustration saps excitement, and turns your initial energy into something negative, making you a bitter person. How did I deal with it? A realistic assessment of the time involved – movies take a long time to make even though they are watched quickly, seeking a certain enjoyment in the process rather than the end result – at least I was learning how to write scripts, having a side plan – I had my third book to write and even something as simple as pleasurable distractions in your life – friends, food, travel can help you overcome it. Remember, nothing is to be taken seriously. Frustration is a sign somewhere, you took it too seriously.
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Chetan Bhagat
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Forgiveness is about a mind-set of letting go.” She thought for a second, then said, “It’s about acknowledging to yourself that someone hurt you, and accepting that.” Done, I thought. “Then it’s about accepting that the person who hurt you is flawed, like all people are, and letting that guide you to a better, more nuanced understanding of what happened. Flawed, I thought. Okay. Check. “And then there’s a third part,” she went on, “probably the hardest, that involves trying to look at the aftermath of what happened and find ways that you benefited, not just ways you were harmed.” I
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Katherine Center (Things You Save in a Fire)
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The practice of solidarity foregrounds communities of people who have chosen to work and fight together. Reflective solidarity is crafted by an interaction involving three persons: ‘I ask you to stand by me over and against a third.
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Chandra Talpade Mohanty (Feminism Without Borders: Decolonizing Theory, Practicing Solidarity)
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The worst kinds of questions are the ones that don’t involve a surrender of power, that evaluate: Where did you go to college? What neighborhood do you live in? What do you do? They imply, “I’m about to judge you.” Closed questions are also bad questions. Instead of surrendering power, the questioner is imposing a limit on how the question can be answered. For example, if you mention your mother and I ask, “Were you close?,” then I’ve limited your description of your relationship with your mother to the close/distant frame. It’s better to ask, “How is your mother?” That gives the answerer the freedom to go as deep or as shallow as he wants. A third sure way to shut down conversations is to ask vague questions, like “How’s it going?” or “What’s up?” These questions are impossible to answer. They’re another way of saying, “I’m greeting you, but I don’t actually want you to answer.” Humble questions are open-ended. They’re encouraging the other person to take control and take the conversation where they want it to go. These are questions that begin with phrases like “How did you…,” “What’s it like…,” “Tell me about…,” and “In what ways…” In her book You’re Not Listening, Kate Murphy describes a focus group moderator who was trying to understand why people go to the grocery store late at night. Instead of directly asking, “Why do you go to grocery
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David Brooks (How to Know a Person: The Art of Seeing Others Deeply and Being Deeply Seen)
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Success involves failing first. Ask any successful person. Ask any experienced person, really. It's all part of the creative process, so sit back and allow the artist within you to sprout, blossom and flourish. You must accept that your first, second, and third attempt at something might suck. It's a necessary step in improving your skill. Failure is your teacher, not your judge.
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Connor Franta (A Work in Progress)
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New Rule: Just because a country elects a smart president doesn't make it a smart country. A couple of weeks ago, I was asked on CNN if I thought Sarah Palin could get elected president, and I said I hope not, but I wouldn't put anything past this stupid country. Well, the station was flooded with emails, and the twits hit the fan. And you could tell that these people were really mad, because they wrote entirely in CAPITAL LETTERS!!! Worst of all, Bill O'Reilly refuted my contention that this is a stupid country by calling me a pinhead, which (a) proves my point, and (b) is really funny coming from a doody-face like him.
Now, before I go about demonstration how, sadly, easy it is to prove the dumbness that's dragging us down, let me just say that ignorance has life-and-death consequences. On the eve of the Iraq War, seventy percent of Americans thought Saddam Hussein was personally involved in 9/11. Six years later, thirty-four percent still do. Or look at the health-care debate: At a recent town hall meeting in South Carolina, a man stood up and told his congressman to "keep your government hands off my Medicare," which is kind of like driving cross-country to protest highways.
This country is like a college chick after two Long Island iced teas: We can be talked into anything, like wars, and we can be talked out of anything, like health care. We should forget the town halls, and replace them with study halls.
Listen to some of these stats: A majority of Americans cannot name a single branch of government, or explain what the Bill of Rights is. Twenty-four percent could not name the country America fought in the Revolutionary War. More than two-thirds of Americans don't know what's in Roe v. Wade. Two-thirds don't know what the Food and Drug Administration does. Some of this stuff you should be able to pick up simply by being alive. You know, like the way the Slumdog kid knew about cricket.
Not here. Nearly half of Americans don't know that states have two senators, and more than half can't name their congressman. And among Republican governors, only three got their wife's name right on the first try. People bitch and moan about taxes and spending, but they have no idea what their government spends money on. The average voter thinks foreign aid consumes more twenty-four percent of our budget. It's actually less than one percent.
A third of Republicans believe Obama is not a citizen ad a third of Democrats believe that George Bush had prior knowledge of the 9/11 attacks, which is an absurd sentence, because it contains the words "Bush" and "knowledge." Sarah Palin says she would never apologize for America. Even though a Gallup poll say eighteen percent of us think the sun revolves around the earth. No, they're not stupid. They're interplanetary mavericks.
And I haven't even brought up religion. But here's one fun fact I'll leave you with: Did you know only about half of Americans are aware that Judaism is an older religion than Christianity? That's right, half of America looks at books called the Old Testament and the New Testament and cannot figure out which came first.
I rest my case.
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Bill Maher (The New New Rules: A Funny Look At How Everybody But Me Has Their Head Up Their Ass)
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During conflict, it is tempting to complain to a third party rather than courageously speak the truth in love to the person you’re upset with. This makes the matter worse. Instead, you should go directly to the person involved.
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Rick Warren (The Purpose Driven Life: What on Earth Am I Here For?)
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Being bold and adventurous and being sad and cautious seem like opposite personality types. However, these two paths to addiction are actually not mutually exclusive. The third way involves having both kinds of traits, where people alternatively fear and desire novelty and behavior swings from being impulsive and rash to being compulsive, fear driven, and stuck in rigid patterns. This is where some of the contradictions that have long confounded the study of addiction come into play—namely, some aspects seem precisely planned out, while others are obviously related to lack of restraint. My own story spirals around this paradoxical situation: I was driven enough to excel academically and fundamentally scared of change and of other people—yet I was also reckless enough to sell cocaine and shoot heroin.
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Maia Szalavitz (Unbroken Brain: A Revolutionary New Way of Understanding Addiction)
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This, then, is the appropriate region of human liberty. It comprises, first, the inward domain of consciousness; demanding liberty of conscience, in the most comprehensive sense; liberty of thought and feeling; absolute freedom of opinion and sentiment on all subjects, practical or speculative, scientific, moral, or theological. The liberty of expressing and publishing opinions may seem to fall under a different principle, since it belongs to that part of the conduct of an individual which concerns other people; but, being almost of as much importance as the liberty of thought itself, and resting in great part on the same reasons, is practically inseparable from it. Secondly, the principle requires liberty of tastes and pursuits; of framing the plan of our life to suit our own character; of doing as we like, subject to such consequences as may follow: without impediment from our fellow-creatures, so long as what we do does not harm them, even though they should think our conduct foolish, perverse, or wrong. Thirdly, from this liberty of each individual, follows the liberty, within the same limits, of combination among individuals; freedom to unite, for any purpose not involving harm to others: the persons combining being supposed to be of full age, and not forced or deceived. No society in which these liberties are not, on the whole, respected, is free, whatever may be its form of government; and none is completely free in which they do not exist absolute and unqualified. The only freedom which deserves the name, is that of pursuing our own good in our own way, so long as we do not attempt to deprive others of theirs, or impede their efforts to obtain it. Each is the proper guardian of his own health, whether bodily, or mental and spiritual. Mankind are greater gainers by suffering each other to live as seems good to themselves, than by compelling each to live as seems good to the rest.
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John Stuart Mill (On Liberty)
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A secret kept by one person would always be a secret. Between two, it would be an agreement. By the time a third became involved, it was a liability.
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Rou Bao Bu Chi Rou (Remnants of Filth: Yuwu (Novel) Vol. 6)
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Research seems to indicate that there is a third and better alternative: We can recognize the in love experience for what it was—a temporary emotional high—and now pursue “real love” with our spouse. That kind of love is emotional in nature but not obsessional. It is a love that unites reason and emotion. It involves an act of the will and requires discipline, and it recognizes the need for personal growth. Our most basic emotional need is not to fall in love but to be genuinely loved by another, to know a love that grows out of reason and choice, not instinct. I need to be loved by someone who chooses to love me, who sees in me something worth loving.
That kind of love requires effort and discipline. It is the choice to expend energy in an effort to
benefit the other person, knowing that if his or her life is enriched by your effort, you too will find a sense of satisfaction—the satisfaction of having genuinely loved another
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Gary Chapman (The 5 Love Languages: The Secret to Love that Lasts)
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I continued working without a break, but in the middle of the third story...I felt myself tiring more than if I had been working on a novel. The same thing happened with the fourth. In fact, I did not have the energy to finish them. Now I know why: The effort involved in writing a short story is as intense as beginning a novel, where everything must be defined in the first paragraph: structure, tone, style, rhythm, length, and sometimes even the personality of a character. All the rest is the pleasure of writing, the most intimate, solitary pleasure one can imagine, and if the rest of one's life is not spent correcting the novel, it is because the same iron rigor needed to begin the book is required to end it. But a story has no beginning, no end: Either it works or it doesn't. And if it doesn't, my own experience, and the experience of others, shows that most of the time it is better for one's health to start again in another direction, or toss the story in the wastebasket. Someone, I don't remember who, made the point with this comforting phrase: "Good writers are appreciated more for what they tear up than for what they publish.
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Gabriel García Márquez (Strange Pilgrims: Twelve Stories)
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Let us take a limited example and compare the war machine and the state apparatus in the context of the theory of games. Let us take chess and Go, from the standpoint of game pieces, the relations between the pieces and the space involved. Chess is a game of the State, or of the court: the emperor of China played it. Chess pieces are coded; they have an internal nature and intrinsic properties from which their movements, situations, and confrontations derive. They have qualities; a knight remains a knight, a pawn a pawn, a bishop a bishop. Each is like a subject of the statement endowed with relative power, and these relative powers combine in a subject of enunciation, that is, the chess player or the game’s form of interiority. Go pieces, I contrast, are pellets, disks, simple arithmetic units, and have only an anonymous, collective, or third-person function: “It” makes a move. “It” could be a man, a woman, a louse, an elephant. Go pieces are elements of a nonsubjectified machine assemblage with no intrinsic properties, only situational ones. Thus the relations are very different in the two cases.
Within their milieu of interiority, chess pieces entertain biunivocal relations with one another, and with the adversary’s pieces: their functioning is structural. One the other hand, a Go piece has only a milieu of exteriority, or extrinsic relations with nebulas or constellations, according to which it fulfills functions of insertion or situation, such as bordering, encircling, shattering. All by itself, a Go piece can destroy an entire constellation synchronically; a chess piece cannot (or can do so diachronically only). Chess is indeed a war, but an institutionalized, regulated, coded war with a front, a rear, battles. But what is proper to Go is war without battle lines, with neither confrontation nor retreat, without battles even: pure strategy, whereas chess is a semiology. Finally, the space is not at all the same: in chess, it is a question of arranging a closed space for oneself, thus going from one point to another, of occupying the maximum number of squares with the minimum number of pieces. In Go, it is a question of arraying oneself in an open space, of holding space, of maintaining the possibility of springing up at any point: the movement is not from one point to another, but becomes perpetual, without aim or destination, without departure or arrival. The “smooth” space of Go, as against the “striated” space of chess. The nomos of Go against the State of chess, nomos against polis. The difference is that chess codes and decodes space, whereas Go proceeds altogether differently, territorializing and deterritorializing it (make the outside a territory in space; consolidate that territory by the construction of a second, adjacent territory; deterritorialize the enemy by shattering his territory from within; deterritorialize oneself by renouncing, by going elsewhere…) Another justice, another movement, another space-time.
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Gilles Deleuze
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This, then, is the appropriate region of human liberty. It comprises, first, the inward domain of consciousness; demanding liberty of conscience, in the most comprehensive sense; liberty of thought and feeling; absolute freedom of opinion and sentiment on all subjects, practical or speculative, scientific, moral, or theological. The liberty of expressing and publishing opinions may seem to fall under a different principle, since it belongs to that part of the conduct of an individual which concerns other people; but, being almost of as much importance as the liberty of thought itself, and resting in great part on the same reasons, is practically inseparable from it. Secondly, the principle requires liberty of tastes and pursuits; of framing the plan of our life to suit our own character; of doing as we like, subject to such consequences as may follow: without impediment from our fellow-creatures, so long as what we do does not harm them, even though they should think our conduct foolish, perverse, or wrong. Thirdly, from this liberty of each individual, follows the liberty, within the same limits, of combination among individuals; freedom to unite, for any purpose not involving harm to others: the persons combining being supposed to be of full age, and not forced or deceived. No society in which these liberties are not, on the whole, respected, is free, whatever may be its form of government; and none is completely free in which they do not exist absolute and unqualified.
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John Stuart Mill (On Liberty)
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To honor and celebrate; or to balance and rectify, drawing what you want or need into your life. A third mode is less personal, involving a desire to know more deeply, involving a desire to know more deeply, to grow in knowledge and understanding of the cards--breathing in the wisdom of the tarot for its own sake and to learn more about life and the human condition.
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Cait Johnson (Tarot for Every Day: Ideas and Activities for Bringing Tarot Wisdom into Your Daily Life)
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he thought he probably wouldn’t have sex again before he died. Probably. Possibly. Unless. But on balance, he thought not. Sex involved two people. Two persons, first person and second person: you and I, you and me. But nowadays, the raucousness of the first person within him was stilled. It was as if he viewed, and lived, his life in the third person. Which allowed him to assess it more accurately, he believed.
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Julian Barnes (The Only Story)
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Third, and this is the goal toward which we can all move, there are those who are willing to re-experience the pain of the original trauma and work it through, finding their voice and gaining emotional freedom from the constraints of the past. Such working through (what we call grief work), is the essence of the healing process. This involves talking about how it was and how one wishes it could have been, and is accomplished with at least one caring person with whom one has worked hard to establish trust.
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Jane Middelton-Moz (After the Tears: Helping Adult Children of Alcoholics Heal Their Childhood Trauma)
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You ever choked? You know what I mean, fumbled at the goal line, stuck your foot in your mouth when you were trying to ask that girl on a date, had a brain freeze on the final exam you were totally prepared for, lipped out a three-foot putt to win the golf tournament, or been paralyzed by the feeling of “Oh my god life can’t get any better, do I really deserve this?” I have. What happens when we get that feeling? We clench up, get short of breath, self-conscious. We have an out-of-body experience where we observe ourselves in the third person, no longer present, now not doing well what we are there to do. We become voyeurs of our moment because we let it become bigger than us, and in doing so, we just became less involved in it and more impressed with it. Why does this happen? It happens because when we mentally give a person, place, or point in time more credit than ourselves, we then create a fictitious ceiling, a restriction, over the expectations we have of our own performance in that moment. We get tense, we focus on the outcome instead of the activity, and we miss the doing of the deed. We either think the world depends on the result, or it’s too good to be true. But it doesn’t, and it isn’t, and it’s not our right to believe it does or is. Don’t create imaginary constraints. A leading role, a blue ribbon, a winning score, a great
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Matthew McConaughey (Greenlights)
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A number of factors contribute to the development of an individual’s “practiced self-deception.” First, people who live primarily in fantasy confuse fantasy images with real, goal-directed action. They believe that they are actively pursuing their goals, when in fact they are not taking the steps necessary for success. For example, an executive in the business world may only perform the functions that enhance an image of himself as the “boss,” and leave essential management tasks unattended. The distinction between the image of success and its actual achievement is blurred. Retreat from action-oriented behavior is masked by the person’s focus on superficial signs and activities that preserve vanity and the fantasy image. Secondly, involvement in fantasy distorts one’s perception of reality, making self-deception more possible. Kierkegaard (1849/1954) alluded to this power of fantasy to attract and deceive when he observed: Sometimes the inventiveness of the human imagination suffices to procure possibility. Instead of summoning back possibility into necessity, the man pursues the possibility—and at last cannot find his way back to himself. (p. 77, 79) Thirdly, through its assigned roles and its rules for role-designated behavior, including age-appropriate activities, our culture actively supports people’s tendencies to give themselves up to more and more passivity and fantasy as they move through the life process. In addition, the discrepancy between society’s professed values on the one hand, and how society actually operates, on the other, tends to distort a person’s perceptions of reality, further confusing the difference between idealistic fantasies and actual accomplishments. The general level of pretense, duplicity, and deception existing in our society contributes to everyone’s disillusionment, cynicism, resignation, and passivity. The pooling of the individual defenses and fantasies of all society’s members makes it possible for each person to practice self-delusion under the guise of normalcy. Thus chronic self-denial becomes a socially acceptable defense against death anxiety.
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Robert W. Firestone (The Fantasy Bond: Structure of Psychological Defenses)
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The worst kinds of questions are the ones that don’t involve a surrender of power, that evaluate: Where did you go to college? What neighborhood do you live in? What do you do? They imply, “I’m about to judge you.” Closed questions are also bad questions. Instead of surrendering power, the questioner is imposing a limit on how the question can be answered. For example, if you mention your mother and I ask, “Were you close?,” then I’ve limited your description of your relationship with your mother to the close/distant frame. It’s better to ask, “How is your mother?” That gives the answerer the freedom to go as deep or as shallow as he wants. A third sure way to shut down conversations is to ask vague questions, like “How’s it going?” or “What’s up?” These questions are impossible to answer. They’re another way of saying, “I’m greeting you, but I don’t actually want you to answer.” Humble questions are open-ended. They’re encouraging the other person to take control and take the conversation where they want it to go. These are questions that begin with phrases like “How did you…,” “What’s it like…,” “Tell me about…,” and “In what ways…” In her book You’re Not Listening, Kate Murphy describes a focus group moderator who was trying to understand why people go to the grocery store late at night. Instead of directly asking, “Why do you go to grocery stores late,” which can sound accusatory, she asked, “Tell me about the last time you went to the store after 11:00 p.m.
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David Brooks (How to Know a Person: The Art of Seeing Others Deeply and Being Deeply Seen)
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Daphne had chosen to write it in the third person, to try to be objective, and yet her heavy personal involvement made it awkward when she was obliged to refer to herself (which she hardly ever does). The other odd thing was how she had combined fact with what amounted to fiction. She imagined dialogue, and invented thought processes, and presented them as real, sometimes in a bewildering way. But this often novelettish approach to her material was balanced by using quotes from Gerald’s actual letters, and by carefully tracking his career in more or less chronological order so that the biography did have a solid centre. This combination made for an entertaining and immensely lively read, and was the very opposite of the solemn, laudatory style of biography then prevalent.
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Daphne du Maurier (Gerald: A Portrait)
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Trump was actively involved in the pageants. After Miss Universe Alicia Machado, a Venezuelan, gained considerable weight in 1996, Trump publicly excoriated her. He staged a photo op to show Machado exercising at a Manhattan gym. In front of about eighty reporters and photographers, Trump said, “When you win a beauty pageant, people don’t think you’re going to go from 118 to 160 in less than a year, and you really have an obligation to stay in a perfect physical state.” Machado called the photo op an ambush designed to humiliate her. “He had his triumphant entry,” she recalled, “and I got to feel like a hamster on a wheel for an hour. I was his first Miss Universe when he just bought the company. Unfortunately, this also meant that I experienced, firsthand, his rage and racism and all the misogyny a person can demonstrate.” Trump wrote years later that he did what he did to protect her from being fired: “God, what problems I had with this woman. First, she wins. Second, she gains fifty pounds. Third, I urge the committee not to fire her.” Trump
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Michael Kranish (Trump Revealed: The Definitive Biography of the 45th President)
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As a historian, I am struck by a certain consistency among otherwise independent witnesses in placing Mary Magdalene both at the cross and at the tomb on the third day. If this is not a historical datum but something that a Christian storyteller just made up and then passed along to others, how is it that this specific bit of information has found its way into accounts that otherwise did not make use of one another? Mary’s presence at the cross is found in Mark (and in Luke and Matthew, which used Mark) and also in John, which is independent of Mark. More significant still, all of our early Gospels—not just John and Mark (with Matthew and Luke as well) but also the Gospel of Peter, which appears to be independent of all of them—indicate that it was Mary Magdalene who discovered Jesus’ empty tomb. How did all of these independent accounts happen to name exactly the same person in this role? It seems hard to believe that this just happened by a way of a fluke of storytelling. It seems much more likely that, at least with the traditions involving the empty tomb, we are dealing with something actually rooted in history.
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Bart D. Ehrman (Peter, Paul, & Mary Magdalene: The Followers of Jesus in History and Legend)
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Honorable, happy, and successful marriage is surely the principal goal of every normal person. Marriage is perhaps the most vital of all the decisions and has the most far-reaching effects, for it has to do not only with immediate happiness, but also with eternal joys. It affects not only the two people involved, but also their families and particularly their children and their children’s children down through the many generations.
In selecting a companion for life and for eternity, certainly the most careful planning and thinking and praying and fasting should be done to be sure that of all the decisions, this one must not be wrong. In true marriage there must be a union of minds as well as of hearts. Emotions must not wholly determine decisions, but the mind and the heart, strengthened by fasting and prayer and serious consideration, will give one a maximum chance of marital happiness. It brings with it sacrifice, sharing, and a demand for great selflessness. . . .
Some think of happiness as a glamorous life of ease, luxury, and constant thrills; but true marriage is based on a happiness which is more than that, one which comes from giving, serving, sharing, sacrificing, and selflessness. . . .
One comes to realize very soon after marriage that the spouse has weaknesses not previously revealed or discovered. The virtues which were constantly magnified during courtship now grow relatively smaller, and the weaknesses which seemed so small and insignificant during courtship now grow to sizable proportions. The hour has come for understanding hearts, for self-appraisal, and for good common sense, reasoning, and planning. . . .
“Soul mates” are fiction and an illusion; and while every young man and young woman will seek with all diligence and prayerfulness to find a mate with whom life can be most compatible and beautiful, yet it is certain that almost any good man and any good woman can have happiness and a successful marriage if both are willing to pay the price.
There is a never-failing formula which will guarantee to every couple a happy and eternal marriage; but like all formulas, the principal ingredients must not be left out, reduced, or limited. The selection before courting and then the continued courting after the marriage process are equally important, but not more important than the marriage itself, the success of which depends upon the two individuals—not upon one, but upon two. . . .
The formula is simple; the ingredients are few, though there are many amplifications of each.
First, there must be the proper approach toward marriage, which contemplates the selection of a spouse who reaches as nearly as possible the pinnacle of perfection in all the matters which are of importance to the individuals. And then those two parties must come to the altar in the temple realizing that they must work hard toward this successful joint living.
Second, there must be a great unselfishness, forgetting self and directing all of the family life and all pertaining thereunto to the good of the family, subjugating self.
Third, there must be continued courting and expressions of affection, kindness, and consideration to keep love alive and growing.
Fourth, there must be a complete living of the commandments of the Lord as defined in the gospel of Jesus Christ. . . .
Two individuals approaching the marriage altar must realize that to attain the happy marriage which they hope for they must know that marriage is not a legal coverall, but it means sacrifice, sharing, and even a reduction of some personal liberties. It means long, hard economizing. It means children who bring with them financial burdens, service burdens, care and worry burdens; but also it means the deepest and sweetest emotions of all. . . .
To be really happy in marriage, one must have a continued faithful observance of the commandments of the Lord. No one, single or married, was ever sublimely happy unless he was righteous.
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Spencer W. Kimball
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When moving toward people he accepts his own helplessness, and in spite of his estrangement and fears tries to win the affection of others and to lean on them. Only in this way can he feel safe with them. If there are dissenting parties in the family, he will attach himself to the most powerful person or group. By complying with them, he gains a feeling of belonging and support which makes him feel less weak and less isolated... When he moves against people he accepts and takes for granted the
hostility around him, and determines, consciously or unconsciously, to fight. He implicitly distrusts the feelings and intentions of others toward himself. He rebels in whatever ways are open to him. He wants to be the stronger and defeat them, partly for his own protection, partly for revenge... When he moves away from people he wants neither to belong nor to fight, but keeps apart. He feels he has not much in common with them, they do not understand him anyhow. He builds up a world of his own— with nature, with his dolls, his books, his dreams. In each of these three attitudes, one of the elements involved in basic anxiety is overemphasized: helplessness in the first, hostility in the second, and isolation in the third. But the fact is that the child cannot make any one of these moves wholeheartedly, because under the conditions in which the attitudes develop, all are bound to be present.
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Karen Horney (Our Inner Conflicts: A Constructive Theory of Neurosis)
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So the way to think about the problem is this. You and I and computers and bacteria and viruses and everything else material are made of molecules and atoms, which are themselves composed of particles like electrons and quarks. Schrodinger's equation works for electrons and quarks, and all evidence points to its working for things made of these constituents, regardless of the number of particles involved. This means that Schrodinger's equation should continue to apply during a measurement. After all, a measurement is just one collection of particles (the person, the equipment, the computer...) coming into contact with another (the particle or particles being measured). But if that's the case, if Schrodinger's math refuses to bow down, then Bohr is in trouble. Schrodinger's equation doesn't allow waves to collapse. An essential element of the Copenhagen approach would therefore be undermined.
So the third question is this: If the reasoning just recounted is right and probability waves don't collapse, how do we pass from the range of possible outcomes that exist before a measurement to the single outcome the measurement reveals? Or to put it in more general terms, what happens to a probability wave during a measurement that allows a familiar, definite, unique reality to take hold?
Everett pursued this question in his Princeton doctoral dissertation and came to an unforeseen conclusion.
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Brian Greene (The Hidden Reality: Parallel Universes and the Deep Laws of the Cosmos)
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This, then, is the appropriate region of human liberty. It comprises, first, the inward domain of consciousness; demanding liberty of conscience, in the most comprehensive sense; liberty of thought and feeling; absolute freedom of opinion and sentiment on all subjects, practical or speculative, scientific, moral, or theological. The liberty of expressing and publishing opinions may seem to fall under a different principle, since it belongs to that part of the conduct of an individual which concerns other people; but, being almost of as much importance as the liberty of thought itself, and resting in great part on the same reasons, is practically inseparable from it. Secondly, the principle requires liberty of tastes and pursuits; of framing the plan of our life to suit our own character; of doing as we like, subject to such consequences as may follow: without impediment from our fellow-creatures, so long as what we do does not harm them, even though they should think our conduct foolish, perverse, or wrong. Thirdly, from this liberty of each individual, follows the liberty, within the same limits, of combination among individuals; freedom to unite, for any purpose not involving harm to others: the persons combining being supposed to be of full age, and not forced or deceived. No society in which these liberties are not, on the whole, respected, is free, whatever may be its form of government; and none is completely free in which they do not exist absolute and unqualified.
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John Stuart Mill (On Liberty)
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No-knock entries are dangerous for everyone involved—cops, suspects, bystanders. The raids usually occur before dawn; the residents are usually asleep, and then disoriented by the sudden intrusion. There is no warning, and sleepy residents may not always understand that the men breaking down their door are police. At the same time, police procedures allow terribly little room for error. Stan Goff, a retired Special Forces sergeant and SWAT trainer, says that he teaches cops to “Look at hands. If there’s a weapon in their hands during a dynamic entry, it does not matter what that weapon is doing. If there’s a weapon in their hands, that person dies. It’s automatic.”
On September 13, 2000, the DEA, FBI, and local police conducted a series of raids throughout Modesto, California. By the end of the day, they had shot and killed an eleven-year-old boy, Alberto Sepulveda, as he was lying facedown on the floor with his arms outstretched, as ordered by police. In January 2011, police in Farmington, Massachusetts similarly shot Eurie Stamp, a sixty-eight-year-old grandfather, as he lay motionless on the floor according to police instructions.
In the course of a May 2014 raid in Cornelia, Georgia, a flash-bang grenade landed in the crib of a nineteen-month-old infant. The explosion blew a hole in the face and chest of Bounkham Phonesavanh (“Baby Bou Bou”), covering his body with third degree burns, and exposing part of his ribcage. No guns or drugs were found in the house, and no arrests were made.
Sometimes these raids go wrong before they even begin. Walter and Rose Martin, a perfectly innocent couple, both in their eighties, had their home raided by New York Police more than fifty times between 2002 and 2010. It turned out that their address had been entered as the default in the police database.
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Kristian Williams (Our Enemies in Blue: Police and Power in America)
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Until recently, three unspoken principles have guided the arena of genetic diagnosis and intervention. First, diagnostic tests have largely been restricted to gene variants that are singularly powerful determinants of illness—i.e., highly penetrant mutations, where the likelihood of developing the disease is close to 100 percent (Down syndrome, cystic fibrosis, Tay-Sachs disease). Second, the diseases caused by these mutations have generally involved extraordinary suffering or fundamental incompatibilities with “normal” life. Third, justifiable interventions—the decision to abort a child with Down syndrome, say, or intervene surgically on a woman with a BRCA1 mutation—have been defined through social and medical consensus, and all interventions have been governed by complete freedom of choice. The three sides of the triangle can be envisioned as moral lines that most cultures have been unwilling to transgress. The abortion of an embryo carrying a gene with, say, only a ten percent chance of developing cancer in the future violates the injunction against intervening on low-penetrance mutations. Similarly, a state-mandated medical procedure on a genetically ill person without the subject’s consent (or parental consent in the case of a fetus) crosses the boundaries of freedom and noncoercion. Yet it can hardly escape our attention that these parameters are inherently susceptible to the logic of self-reinforcement. We determine the definition of “extraordinary suffering.” We demarcate the boundaries of “normalcy” versus “abnormalcy.” We make the medical choices to intervene. We determine the nature of “justifiable interventions.” Humans endowed with certain genomes are responsible for defining the criteria to define, intervene on, or even eliminate other humans endowed with other genomes. “Choice,” in short, seems like an illusion devised by genes to propagate the selection of similar genes.
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Siddhartha Mukherjee (The Gene: An Intimate History)
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In a typical crash, for example, the weather is poor—not terrible, necessarily, but bad enough that the pilot feels a little bit more stressed than usual. In an overwhelming number of crashes, the plane is behind schedule, so the pilots are hurrying. In 52 percent of crashes, the pilot at the time of the accident has been awake for twelve hours or more, meaning that he is tired and not thinking sharply. And 44 percent of the time, the two pilots have never flown together before, so they’re not comfortable with each other. Then the errors start—and it’s not just one error. The typical accident involves seven consecutive human errors. One of the pilots does something wrong that by itself is not a problem. Then one of them makes another error on top of that, which combined with the first error still does not amount to catastrophe. But then they make a third error on top of that, and then another and another and another and another, and it is the combination of all those errors that leads to disaster. These seven errors, furthermore, are rarely problems of knowledge or flying skill. It’s not that the pilot has to negotiate some critical technical maneuver and fails. The kinds of errors that cause plane crashes are invariably errors of teamwork and communication. One pilot knows something important and somehow doesn’t tell the other pilot. One pilot does something wrong, and the other pilot doesn’t catch the error. A tricky situation needs to be resolved through a complex series of steps—and somehow the pilots fail to coordinate and miss one of them. “The whole flight-deck design is intended to be operated by two people, and that operation works best when you have one person checking the other, or both people willing to participate,” says Earl Weener, who was for many years chief engineer for safety at Boeing. “Airplanes are very unforgiving if you don’t do things right. And for a long time it’s been clear that if you have two people operating the airplane cooperatively, you will have a safer operation than if you have a single pilot flying the plane and another person who is simply there to take over if the pilot is incapacitated.
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Malcolm Gladwell (Outliers: The Story of Success)
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Covenant More Than Just Healing, When Sick This Covenant does not simply mean that when we are sick and dying, the Lord will come and heal us. That is a small portion of the Covenant of Healing. The Covenant has three great principles involved. The first is DIVINE HEALING. The second is a bigger thing than Divine Healing; it is DIVINE HEALTH. If God keeps your family or your city or your nation in Divine Health there is no need for Divine Healing. The third is DIVINE LIFE. Divine Life is greater than Divine Health. Divine Life is that union of the soul with God by which the recipient becomes the partaker of His life. The Unholy Brotherhood Now are involved the three underlying principles that unfold the whole subject of healing. They are Sin, Sickness and Death, an unholy brotherhood, the representatives of the Kingdom of Darkness. They are the children of the Devil and Disobedience. If you want to look for their parentage, Satan is their father and Disobedience is their mother, and out of this union, Sin, Sickness and Death are born. All three are specifically declared by the Word of God to be the enemies of God. God hates sin, and God equally hates sickness, for sickness is incipient death. The final result of the Redemption of Jesus is the destruction of these three enemies of God, this triumvirate of darkness! All the Christian world is clear on this point, that Jesus Christ came to redeem the world from sin. They may dispute His methods but on general principles they believe that Jesus Christ is the Redeemer from sin. The Christian world is not so well agreed that He is the Redeemer from sickness. The Church was agreed on that question at one time. In the early centuries of the Church’s history there was no other method of healing known among Christians, except healing through faith in the Lord Jesus Christ. John Wesley says, in his notes on the New Testament, under James 5: 14-16: “The only system of physics known in the early church for four hundred years was the prayer of faith for the sick.” The early Christians had a Remedy, bless God, but it was an eternal one, the living eternal Spirit of Christ in the world, and in their heart, and in their person, when they needed Him for healing. God’s Remedy is a Person, not a material remedy. It is not an “it” but a “Him.” Beloved, receive this Spirit of God into your heart, into your life, into your being.
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John G. Lake (The John G. Lake Sermons on Dominion Over Demons, Disease and Death)
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As I write this, I know there are countless mysteries about the future of business that we’ve yet to unravel. That’s a process that will never end. When it comes to customer success, however, I have achieved absolute clarity on four points. First, technology will never stop evolving. In the years to come, machine learning and artificial intelligence will probably make or break your business. Success will involve using these tools to understand your customers like never before so that you can deliver more intelligent, personalized experiences. The second point is this: We’ve never had a better set of tools to help meet every possible standard of success, whether it’s finding a better way to match investment opportunities with interested clients, or making customers feel thrilled about the experience of renovating their home. The third point is that customer success depends on every stakeholder. By that I mean employees who feel engaged and responsible and are growing their careers in an environment that allows them to do their best work—and this applies to all employees, from the interns to the CEO. The same goes for partners working to design and implement customer solutions, as well as our communities, which provide the schools, hospitals, parks, and other facilities to support us all. The fourth and most important point is this: The gap between what customers really want from businesses and what’s actually possible is vanishing rapidly. And that’s going to change everything. The future isn’t about learning to be better at doing what we already do, it’s about how far we can stretch the boundaries of our imagination. The ability to produce success stories that weren’t possible a few years ago, to help customers thrive in dramatic new ways—that is going to become a driver of growth for any successful company. I believe we’re entering a new age in which customers will increasingly expect miracles from you. If you don’t value putting the customer at the center of everything you do, then you are going to fall behind. Whether you make cars, solar panels, television programs, or anything else, untold opportunities exist. Every company should invest in helping its customers find new destinations, and in blazing new trails to reach them. To do so, we have to resist the urge to make quick, marginal improvements and spend more time listening deeply to what customers really want, even if they’re not fully aware of it yet. In the end, it’s a matter of accepting that your success is inextricably linked to theirs.
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Marc Benioff (Trailblazer: The Power of Business as the Greatest Platform for Change)
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Deepak Chopra (The Book of Secrets: Unlocking the Hidden Dimensions of Your Life)
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A third assumption: a commitment to monogamy is an admirable consequence of love, stemming from a deep-seated generosity and an intimate interest in the other’s flourishing and well-being. A call for monogamy is a sure indication that one partner has the other’s best interests at heart. To Rabih’s new way of thinking, it seems anything but kind or considerate to insist that a spouse return to his room alone to watch CNN and eat yet another club sandwich while perched on the edge of his bed, when he has perhaps only a few more decades of life left on the planet, an increasingly dishevelled physique, an at best intermittent track record with the opposite sex, and a young woman from California standing before him who sincerely wishes to remove her dress in his honour. If love is to be defined as a genuine concern for the well-being of another person, then it must surely be deemed compatible with granting permission for an often harassed and rather browbeaten husband to step off the elevator on the eighteenth floor, in order to enjoy ten minutes of rejuvenating cunnilingus with a near-stranger. Otherwise it may seem that what we are dealing with is not really love at all but rather a kind of small-minded and hypocritical possessiveness, a desire to make one’s partner happy if, but only if, that happiness involves oneself. It’s past midnight already, yet Rabih is just hitting his stride, knowing there might be objections but sidestepping them nimbly and, in the process, acquiring an ever more brittle sense of self-righteousness. A fourth assumption: monogamy is the natural state of love. A sane person can only ever want to love one other person. Monogamy is the bellwether of emotional health. Is there not, wonders Rabih, an infantile idealism in our wish to find everything in one other being – someone who will be simultaneously a best friend, a lover, a co-parent, a co-chauffeur and a business partner? What a recipe for disappointment and resentment in this notion, upon which millions of otherwise perfectly good marriages regularly founder. What could be more natural than to feel an occasional desire for another person? How can anyone be expected to grow up in hedonistic, liberated circles, experience the sweat and excitement of nightclubs and summer parks, listen to music full of longing and lust and then, immediately upon signing a piece of paper, renounce all outside sexual interest, not in the name of any particular god or higher commandment but merely from an unexplored supposition that it must be very wrong? Is there not instead something inhuman, indeed ‘wrong’, in failing to be tempted, in failing to realize just how short of time we all are and therefore with what urgent curiosity we should want to explore the unique fleshly individuality of more than one of our contemporaries? To moralize against adultery is to deny the legitimacy of a range of sensory high points – Rabih thinks of Lauren’s shoulder blades – in their own way just as worthy of reverence as more acceptable attractions such as the last moments of ‘Hey Jude’ or the ceilings of the Alhambra Palace. Isn’t the rejection of adulterous possibilities tantamount to an infidelity towards the richness of life itself? To turn the equation on its head: would it be rational to trust anyone who wasn’t, under certain circumstances, really pretty interested in being unfaithful?
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Alain de Botton (The Course of Love)
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Timothy Ferriss (Tools of Titans: The Tactics, Routines, and Habits of Billionaires, Icons, and World-Class Performers)
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Once superintelligent AI has settled another solar system or galaxy, bringing humans there is easy — if humans have succeeded in programming the AI with this goal. All the necessary information about humans can be transmitted at the speed of light, after which the AI can assemble quarks and electrons into the desired humans. This could be done either in a low-tech way by simply transmitting the 2 gigabytes of information needed to specify a person’s DNA and then incubating a baby to be raised by the AI, or the AI could assemble quarks and electrons into full-grown people who would have all the memories scanned from their originals back on Earth.
This means that if there’s an intelligence explosion, the key question isn’t if intergalactic settlement is possible, but simply how fast it can proceed. Since all the ideas we've explored above come from humans, they should be viewed as merely lower limits on how fast life can expand; ambitious superintelligent life can probably do a lot better, and it will have a strong incentive to push the limits, since in the race against time and dark energy, every 1% increase in average settlement speed translates into 3% more galaxies colonized.
For example, if it takes 20 years to travel 10 light-years to the next star system with a laser-sail system, and then another 10 years to settle it and build new lasers and seed probes there, the settled region will be a sphere growing in all directions at a third of the speed of light on average. In a beautiful and thorough analysis of cosmically expanding civilizations in 2014, the American physicist Jay Olson considered a high-tech alternative to the island-hopping approach, involving two separate types of probes: seed probes and expanders. The seed probes would slow down, land and seed their destination with life. The expanders, on the other hand, would never stop: they'd scoop up matter in flight, perhaps using some improved variant of the ramjet technology, and use this matter both as fuel and as raw material out of which they'd build expanders and copies of themselves. This self-reproducing fleet of expanders would keep gently accelerating to always maintain a constant speed (say half the speed of light) relative to nearby galaxies, and reproduce often enough that the fleet formed an expanding spherical shell with a constant number of expanders per shell area.
Last but not least, there’s the sneaky Hail Mary approach to expanding even faster than any of the above methods will permit: using Hans Moravec’s “cosmic spam” scam from chapter 4. By broadcasting a message that tricks naive freshly evolved civilizations into building a superintelligent machine that hijacks them, a civilization can expand essentially at the speed of light, the speed at which their seductive siren song spreads through the cosmos. Since this may be the only way for advanced civilizations to reach most of the galaxies within their future light cone and they have little incentive not to try it, we should be highly suspicious of any transmissions from extraterrestrials! In Carl Sagan’s book Contact, we earthlings used blueprints from aliens to build a machine we didn’t understand — I don’t recommend doing this ...
In summary, most scientists and sci-fi authors considering cosmic settlement have in my opinion been overly pessimistic in ignoring the possibility of superintelligence: by limiting attention to human travelers, they've overestimated the difficulty of intergalactic travel, and by limiting attention to technology invented by humans, they've overestimated the time needed to approach the physical limits of what's possible.
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Max Tegmark (Leben 3.0: Mensch sein im Zeitalter Künstlicher Intelligenz)
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Susan Cain (Quiet: The Power of Introverts in a World That Can't Stop Talking)
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ROOT CHAKRA—MULADHARA The Root Chakra is at the root of your tailbone and is your equilibrium hub. You feel stressed, shaky, and dizzy or as if you have a vertigo when it's out of balance. You feel unable to make progress in your life, on personal or professional grounds, when this chakra becomes overactive and you feel stuck in your key relationships. All situations feel deeply unsettling to you, as if the change rests on your very being. This is because the Root Chakra is your prime balance point between the ‘Below and the Above’. An unbalanced or unattended Root Chakra can influence any aspect of your life, which is why many energy workers and Reiki practitioners take a bottom-up approach to chakra practice, beginning from the Root (or even deeper from the Earth Star) and moving upward to the Third Hand, Crown, and Soul Star Core networks. You are free to move freely in the universe when your Root Chakra is healthy, visible and working well, realizing you are safe, protected and seen. In Sanskrit, this chakra's name, Muladhara, means "foundation" or "pillar." That's where male sexual energy resides in the physical body (the Sacral Chakra sits on feminine sexual energy). Where the Earth Star Chakra is a gateway to the Earthly Kingdom of rocks, stones, and subterranean pathways of spirit animals and insects, the Root Chakra is a portal to our connection with our own physical realm— the physical goods and systems that keep us safe in the three-dimensional world we inhabit right now. The Root Chakra's masculine strength isn't explicitly male; it's a protective force field that can offer anybody a profound sense of comfort regardless of their sexual orientation or affiliation. You will find a stable partner for your journey as you begin to communicate with the masculine energy source, one that can support, sustain, and lead you toward the best outcome for your work and life. In terms of energy, manifestation is the act of forming thought, or of creating your desires. The very act of creation demands that you indulge in a greater density of matter, drawing in forces to create new form that involves a strong binding of your soul to the Earth. If you manifest from an ungrounded place, it will be temporary and fleeting to your creations. Imagine building a building without a firm foundation. You wouldn't even imagine doing this, would you? Well then, neither should you try to create or manifest from an ungrounded floating position within the ethers.
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Adrian Satyam (Energy Healing: 6 in 1: Medicine for Body, Mind and Spirit. An extraordinary guide to Chakra and Quantum Healing, Kundalini and Third Eye Awakening, Reiki and Meditation and Mindfulness.)
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Such creatures were what they saw, because they now rigidly coded the neurons responsible for the sight. For humans too, the brain loses some of its unbounded intelligence whenever it perceives the universe across boundaries. That partial blindness remains inescapable without the ability to transcend. Impressions on our neurons are constantly being set for each of the senses, not just sight. Though we usually call the heavier impressions "stress," all impressions actually create some limitation. For illustrate: In the early 1980s, M.I.T. experts began studying how human hearing function. Hearing seems passive, but in fact every person listens quite selectively to the world and puts his own interpretation on the raw data that comes into his ears. (For example, a skilled singer hears pitch and harmony where a tone-deaf person hears noise.) One experiment involves people listening to fast, basic rhythms (1-2-3 and 1-2-3 and 1-2-3), and teaching them to hear the rhythm differently (1, 2, 3-and-l, 2, 3-and-l, 2). After the noises started to be interpreted distinctly, the participants indicated that the sounds became more vibrant and fresher. The experiment evidently had taught people to change their unseen limits somewhat. The really interesting result, however, was that when they went home these people found the colours seemed lighter, music sounded better, the taste of food immediately became more pleasant, and everyone around them seemed lovable. Just the slightest consciousness opening induced a change in reality. Meditation causes a bigger shift because it opens more channels of awareness and opens them to a deeper level. The shift does not separate us from the normal way we use our consciousness. Building borders will continue to be a fact of life. The twist provided by the rishis was to infuse this behavior with liberation, increasing it to a level which transcends the alienated ego's petty thoughts and desires. The ego typically has no choice but to actively waste life erecting one wall after another.
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Adrian Satyam (Energy Healing: 6 in 1: Medicine for Body, Mind and Spirit. An extraordinary guide to Chakra and Quantum Healing, Kundalini and Third Eye Awakening, Reiki and Meditation and Mindfulness.)
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Consider the sun above you, centered in the middle of the sky, radiating upon you. That ray is your source of power, a place to grow and become. Receive those rays: let them flow from above over you, over your head, over your shoulders, over your arms and over your hands. Close your eyes, and be nourished by the sun's connection. In this moment all the powers of light are with you. They're here to reinforce you and remind you of your own competence and power. You have the knowledge and experience in your life that you need to step on confidently, make good choices and choices, and manifest what you are doing. • By actively binding the Solar Plexus Chakra to your own personal power, you are also inspiring those around you to fulfill their potential. As each person finds his or her strength in this existence, the entire collective is motivated to grow in this way. Feel how your own inner sense of monarchy, your own inner sense of supremacy, is now becoming involved. You are so ready to unfold in the next chapter of your life. Feel that excitement before you, and step boldly through the door. It's your turn. Everything was giving you help here. • Invite any elders or spirit guides who want to accompany you until you feel fully prepared to walk through this door of possibility. Feel their energy as they surround you, and believe they will give whatever advice you need to comfortably proceed to the next stage of your evolution. With universal blessing close your induction: Amen. SUMMARY • Where is it: Manipura chakra is found in the spine behind the navel.
• What is it: It's the seat of power and confidence. It's what pushes you through your life and is responsible for your personal and professional growth. The solar plexus in the physical body is the core which regulates digestion and the metabolism of food. • When it’s blocked: A blockage in this chakra could make you feel anxious and insecure. Digestive problems can also be symptoms of an unbalanced chakra in the solar plexus. • How to balance this chakra: If you want to combine this chakra with yoga, select asanas that reflect on the core strength. Warrior pose is the easiest asana to get this chakra open. Every morning, you can just hold it for a few minutes and your chakra will balance out. Since the chakra of the solar plexus is linked to the sun and flames, simply going outside can help. The therapeutic effects of your exercise can be maximized by meditating or doing yoga outdoors. Even going for a walk in the sunshine will still do the trick, though.
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Adrian Satyam (Energy Healing: 6 in 1: Medicine for Body, Mind and Spirit. An extraordinary guide to Chakra and Quantum Healing, Kundalini and Third Eye Awakening, Reiki and Meditation and Mindfulness.)
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Lack of groundedness due to spiritual “highs.” When you work through and into the depths of your rebirth, you may occasionally find yourself "strong" emotionally, and you will be much less rooted in your earthen body whenever this occurs. This "danger," as mentioned in the introduction paragraph to this section, is more like a symptom. Most people will experience that groundlessness through the kundalini awakening excitement. Your higher chakras will be wide open, and you'll have the ability to be overwhelmed by what you can now experience. Whenever you feel like this–dreamy, disturbed, floaty, almost cloud-like–start a deep breath. Make one hand into your navel's fist and imagine you could drop a cord straight down into the earth from this spot in your body. Felt grounded and affirmed with your human body as this cord drops and connects with nature. This simulation will relieve these "high" symptoms as they occur. • Jerkiness & muscle spasms As with the argument just above, jerkiness and muscle spasms are signs of kundalini awakening that will undergo much (if not all) of their systems. It is only coded as a "risk" or "danger" because the individual may not think that these actions are linked to his or her awakening and are scared of his or her own well-being. If you ever have occasional spasms or unwanted jerks, take a deep breath and try to feel at ease. These are normal and will pass, "growing pains" synonymous with awakening. Ultimately, you will no longer have them at all, but for now, breathe deeply, and accept them. They're, believe it or not, a good sign. • Finding yourself alone in the “dark night of the soul.” Another symptom of awakening is the "dark night of the soul" experience. This period of time will come to pass for anyone involved in kundalini awakening, and it's not necessarily a fun time, which is why it's coded as a "danger" or "risk." Essentially, the "dark night of the soul" is when you feel like you've hit the lowest low. It's the time you confront all the defects within yourself and know that you can only step upwards, which is an overwhelming task. You may lose someone near you, like a mentor, a friend, or someone you love. You may feel directionless or doubt everything you thought you knew was true, real and nice. If you feel these things, you have not failed to wake up; know that to your core's depths. You didn't fail; you are on the right track. Keep close tabs on that person for those who know someone very emotionally sensitive that is trying to awaken kundalini. The emotionally vulnerable among us are at great risk because, alone, they go through these times. If they're too dejected and directionless, it can mean their lives, but we can always guard against it. Together we are stronger as a community, and each of us with that backing force will make it through this dark night.
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Adrian Satyam (Energy Healing: 6 in 1: Medicine for Body, Mind and Spirit. An extraordinary guide to Chakra and Quantum Healing, Kundalini and Third Eye Awakening, Reiki and Meditation and Mindfulness.)
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A second form of manipulation is making guilt-inducing statements like: “After all I’ve done for you, how could you do this (or fail to do this) for me?” “If you really love me, you would . . .” “If you don’t quit doing that, you’ll drive me crazy, (make me commit suicide, etc.).” “God won’t love you if . . .” A third method of manipulation involves emphasizing details that place the other person in an unfavorable light. For example, a husband who wants his wife to change her behavior can rattle off a list of things she does inadequately, without noting any of the positive things she does. His manipulation is often effective because his wife may feel so negative about herself that she thinks she must give in to his demand, since she is apparently performing inadequately in so many other areas. A fourth form of manipulation is whining—used skillfully by children and adults alike. People will often give in to the whiner because they want to be free of the noise the whiner makes. Because it works, some people continue this method throughout life. In all forms of manipulation the manipulator, like the aggressive person, operates from an “I count me, I don’t count you” position.4
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Henry Virkler (Speaking the Truth in Love)
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The author of Mark, the earliest of the narrative gospels, was not an eyewitness: he is reporting information conveyed to him by a third person or persons, who themselves were quite possibly not eyewitnesses. (First and second persons would have been involved directly in the events being reported.) Since he doesn't name those from whom he gets his information, his sources are anonymous. The evangelist given the name Matthew reports a rumor that was circulating in his day (Matt 28:15): the guards at the tomb were bribed to say that Jesus' disciples stole his body. When the evangelist writes that the gossip was being passed around "until this very day," he is inadvertently betraying the chronological distance that separates him from events in the more remote past.
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Robert W. Funk (The Five Gospels: What Did Jesus Really Say? The Search for the Authentic Words of Jesus)
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You ever choked? You know what I mean, fumbled at the goal line, stuck your foot in your mouth when you were trying to ask that girl on a date, had a brain freeze on the final exam you were totally prepared for, lipped out a three-foot putt to win the golf tournament, or been paralyzed by the feeling of “Oh my god life can’t get any better, do I really deserve this?” I have. What happens when we get that feeling? We clench up, get short of breath, self-conscious. We have an out-of-body experience where we observe ourselves in the third person, no longer present, now not doing well what we are there to do. We become voyeurs of our moment because we let it become bigger than us, and in doing so, we just became less involved in it and more impressed with it. Why does this happen? It happens because when we mentally give a person, place, or point in time more credit than ourselves, we then create a fictitious ceiling, a restriction, over the expectations we have of our own performance in that moment. We get tense, we focus on the outcome instead of the activity, and we miss the doing of the deed. We either think the world depends on the result, or it’s too good to be true. But it doesn’t, and it isn’t, and it’s not our right to believe it does or is. Don’t create imaginary constraints. A leading role, a blue ribbon, a winning score, a great idea, the love of our life, euphoric bliss, who are we to think we don’t deserve these fortunes when they are in our grasp? Who are we to think we haven’t earned them? If we stay in process, within ourselves, in the joy of the doing, we will never choke at the finish line. Why? Because we aren’t thinking of the finish line, we’re not looking at the clock, we’re not watching ourselves on the Jumbotron performing. We are performing in real time, where the approach is the destination, and there is no goal line because we are never finished. When Bo Jackson scored, he ran over the goal line, through the end zone, and up the tunnel . The greatest snipers and marksmen in the world don’t aim at the target, they aim on the other side of it. When we truly latch on to the fact that we are going to die at some point in time, we have more presence in this one. Reach beyond your grasp, have immortal finish lines, and turn your red light green, because a roof is a man-made thing.
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Matthew McConaughey (Greenlights)
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The third exercise is called “Filling in the Calendar.” This involves walking through periods of the other person’s life, year by year. What was your life like in second grade? In third grade?
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David Brooks (How to Know a Person: The Art of Seeing Others Deeply and Being Deeply Seen)
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Don’t worry about your schedule, your business, your family, or your friends. Just focus with me and really open your mind. In your mind’s eye, see yourself going to the funeral of a loved one. Picture yourself driving to the funeral parlor or chapel, parking the car, and getting out. As you walk inside the building, you notice the flowers, the soft organ music. You see the faces of friends and family you pass along the way. You feel the shared sorrow of losing, the joy of having known, that radiates from the hearts of the people there. As you walk down to the front of the room and look inside the casket, you suddenly come face-to-face with yourself. This is your funeral, three years from today. All these people have come to honor you, to express feelings of love and appreciation for your life. As you take a seat and wait for the services to begin, you look at the program in your hand. There are to be four speakers. The first is from your family, immediate and also extended—children, brothers, sisters, nephews, nieces, aunts, uncles, cousins, and grandparents who have come from all over the country to attend. The second speaker is one of your friends, someone who can give a sense of what you were as a person. The third speaker is from your work or profession. And the fourth is from your church or some community organization where you’ve been involved in service. Now think deeply. What would you like each of these speakers to say about you and your life? What kind of husband, wife, father, or mother would you like their words to reflect? What kind of son or daughter or cousin? What kind of friend? What kind of working associate? What character would you like them to have seen in you? What contributions, what achievements would you want them to remember? Look carefully at the people around you. What difference would you like to have made in their lives? Before you read further, take a few minutes to jot down your impressions. It will greatly increase your personal understanding of Habit 2.
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Stephen R. Covey (The 7 Habits of Highly Effective People: Revised and Updated: Powerful Lessons in Personal Change)
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Some have incredibly strong sight-related intuition; others are sensitive to touch; others are sensitive to hearing, and more. In that regard, we have psychics that can be classified as: Clairvoyants Clairaudients Remote viewers Lucid projectors Lucid dreamers Precognitiors Retrocognitors Telepaths In fact, psychics can enhance even those intuitive abilities in which they were not so powerful at first. This is because these high-level of energies are already being put to good use; hence it helps them to develop their other abilities. It then means you can find a person who hears accurately sounds of events that are happening far away–the Clairaudient–being able to tie those sounds to actual events happening in real-time, and even seeing the actual people involved in those events–meaning you're also a remote viewer. Now it's getting a bit deep–but it's clearly understandable. We all have our third eye, but only a part of us act in ways that allow it to open up and add knowledge to our five natural senses ' sensitivity. You see with your naked eyes, you feel with your body, you hear with your ears, you taste with your tongue, and you smell with your nose. But guess what –even if you lost those senses but opened your third eye well, you could still make sense of what's going on around you and know what kind of people there are in this wide world.
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Adrian Satyam (Energy Healing: 6 in 1: Medicine for Body, Mind and Spirit. An extraordinary guide to Chakra and Quantum Healing, Kundalini and Third Eye Awakening, Reiki and Meditation and Mindfulness.)
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Filling in the Calendar.” This involves walking through periods of the other person’s life, year by year. What was your life like in second grade? In third grade?
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David Brooks (How to Know a Person: The Art of Seeing Others Deeply and Being Deeply Seen)
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Then it’s about accepting that the person who hurt you is flawed, like all people are, and letting that guide you to a better, more nuanced understanding of what happened. Flawed, I thought. Okay. Check. “And then there’s a third part,” she went on, “probably the hardest, that involves trying to look at the aftermath of what happened and find ways that you benefited, not just ways you were harmed.
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Katherine Center (Things You Save in a Fire)
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War, on the other hand, is something different. At heart I am a warrior. Attacking belongs to my instincts. To be able to be an enemy, to be an enemy—maybe these things presuppose a strong nature; in any case all strong natures involve these things. Such natures need resistance, consequently they go in search of obstacles: the pathos of aggression belongs of necessity to strength as much as the feelings of revenge and of rancour belong to weakness. Woman, for instance, is revengeful; her weakness involves this passion, just as it involves her susceptibility in the presence of other people's suffering. The strength of the aggressor can be measured by the opposition which he needs; every increase of growth betrays itself by a seeking out of more formidable opponents—or problems: for a philosopher who is combative challenges even problems to a duel. The task is not to overcome opponents in general, but only those opponents against whom one has to summon all one's strength, one's skill, and one's swordsmanship—in fact, opponents who are one's equals.... To be one's enemy's equal—this is the first condition of an honourable duel. Where one despises, one cannot wage war. Where one commands, where one sees something beneath one, one ought not to wage war. My war tactics can be reduced to four principles A First, I attack only things that are triumphant—if necessary I wait until they become triumphant. Secondly, I attack only those things against which I find no[Pg 24] allies, against which I stand alone—against which I compromise nobody but myself.... I have not yet taken one single step before the public eye, which did not compromise me: that is my criterion of a proper mode of action. Thirdly, I never make personal attacks—I use a personality merely as a magnifying-glass, by means of which I render a general, but elusive and scarcely noticeable evil, more apparent. ourthly, I attack only those things from which all personal differences are excluded, in which any such thing as a background of disagreeable experiences is lacking. On the contrary, attacking is to me a proof of goodwill and, in certain circumstances, of gratitude. By means of it, I do honour to a thing, I distinguish a thing; whether I associate my name with that of an institution or a person, by being against or for either, is all the same to me.
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Friedrich Nietzsche (Ecce Homo/The Antichrist)
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The first principle concerns the power and subtlety of situational influences. The second involves the importance of people’s subjective interpretations of the situation. The third speaks to the necessity of understanding both individual psyches and social groups as tension systems or energy “fields” characterized by an equilibrium between impelling and restraining forces.
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Lee Ross (The Person and the Situation)
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Ever wonder why lawyers, as a group, are so miserable? Some social scientists have—and they’ve offered three explanations. One involves pessimism. Being pessimistic is almost always a recipe for low levels of what psychologists call “subjective well-being.” It’s also a detriment in most professions. But as Martin Seligman has written, “There is one glaring exception: pessimists do better at law.” In other words, an attitude that makes someone less happy as a human being actually makes her more effective as a lawyer.11 A second reason: Most other enterprises are positive-sum. If I sell you something you want and enjoy, we’re both better off. Law, by contrast, is often (though not always) a zero-sum game: Because somebody wins, somebody else must lose. But the third reason might offer the best explanation of all—and help us understand why so few attorneys exemplify Type I behavior. Lawyers often face intense demands but have relatively little “decision latitude.” Behavioral scientists use this term to describe the choices, and perceived choices, a person has. In a sense, it’s another way of describing autonomy—and lawyers are glum and cranky because they don’t have much of it.
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Daniel H. Pink (Drive: The Surprising Truth About What Motivates Us)
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A helpful way of reflecting upon this involves thinking about how we interact with other people’s flesh. We can think of three basic ways that we can look at another. The first can be described as lust and involves reducing somebody to their purely physical appearance. The second could be called indifference and refers to times in which we see a person’s flesh and yet pay no attention to it – for instance, walking down a busy street can involve seeing hundreds of people while paying no real attention to any of them. The third way can be described in terms of love. In love we value the flesh of our beloved, but we do not reduce them to their flesh. In particular, the face of our beloved is important, for in his or her facial expressions we are able to perceive the existence of various emotions and feelings that are otherwise unavailable to us. Not only this, but when we look at the face of our beloved we are aware that we are looking at one who looks back at us.
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Peter Rollins (How (Not) to Speak of God: Marks of the Emerging Church)
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There is an expectation that a trip into the wilderness—even just for the weekend—entails certain risk not found in daily life. A good trip entails a lot of physical effort and teamwork. People expect to be able to cope with the usual demands of the wilderness, and, thus, they develop unusual coping mechanisms. Sometimes, however, for some or all of the people on the trip, events surpass standard coping mechanisms. Then a wilderness-style critical incident has occurred.
A critical incident is almost any incident in which the circumstances are so unusual or the sights and sounds so distressing as to produce a high level of immediate or delayed emotional reaction that surpasses an individual’s normal coping mechanisms. Critical incidents are events that cause predictable signs and symptoms of exceptional stress in normal people who are having normal reactions to something abnormal that has happened to them. A critical incident from a wilderness perspective may be caused by such events as the sudden death or serious injury of a member of the group, a multiple-death accident, or any event involving a prolonged expenditure of physical and emotional energy.
People respond to critical incidents differently. Sometimes the stress is too much right away, and signs and symptoms appear while the event is still happening. This is acute stress; this member of the group is rendered nonfunctional by the situation and needs care. More often the signs and symptoms of stress come later, once the pressing needs of the situation have been addressed. This is delayed stress. A third sort of stress, common to us all, is cumulative stress. In the context of the wilderness, cumulative stress might arise if multiple, serial disasters strike the same wilderness party.
The course of symptom development when a person is going from the normal stresses of day-to-day living into distress (where life becomes uncomfortable) is like a downward spiral. People are not hit with the entire continuum of signs and symptoms at once. However, after a critical incident, a person may be affected by a large number of signs and symptoms within a short time frame, usually 24 to 48 hours.
The degree or impairment an event causes an individual depends on several factors. Each person has life lessons that can help, or sometimes hinder, the ability to cope. Factors affecting the degree of impact an event has on the individual include the following:
1. Age. People who are older tend to have had more life lessons to develop good coping mechanisms.
2. Degree of education.
3. Duration of the event, as well as its suddenness and degree of intensity.
4. Resources available for help. These may be internal (a personal belief system) or external (a trained, local critical-incident stress debriefing team).
5. Level of loss. One death may be easier than several, although the nature of a relationship (marriage partners or siblings, for example) would affect this factor.
Signs and symptoms of stress manifest in three ways: physical, emotional, and cognitive. Stress manifests differently from one person to the next. Signs and symptoms that occur in one person may not occur in another, who has responses of his or her own.
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Buck Tilton (Wilderness First Responder: How to Recognize, Treat, and Prevent Emergencies in the Backcountry)
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Personal God To judge from the covenant between God and Abraham-note, too, the reference to a "god of Nahor" in Genesis 31:53-the ancient Hebrews were familiar with the idea of a personal god. The belief in the existence of a personal god was evolved by the Sumerians at least as early as the middle of the third millennium B.c. According to Sumerian teachers and sages, every adult male and family head had his "personal god," or a kind of good angel whom he looked upon as his divine father. This personal god was in all probability adopted by the Sumerian paterfamilias as the result of an oracle or a dream or a vision involving a mutual understanding or agreement
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Samuel Noah Kramer (The Sumerians: Their History, Culture, and Character)
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In so many places, however, these issues were worked on with either spiritual disciplines, such as prayer, Bible study, and repentance, or in workshops that focused on the practical aspects of solving those problems. The spiritual and the practical were addressed, but not linked together with a biblical understanding. We decided to address our concerns in three ways. First, John and I wanted those responsible for helping people grow to know how the spiritual and the practical are linked. We wanted pastors to know, for example, how a small-group ministry that addresses people’s emotional problems is an important application of the doctrine of the church, not just a good idea from secular humanism. And we wanted those who were leading divorce recovery workshops, for example, to know the theology behind those practices, not only so they could defend them, but also so they could make sure that what they were doing was truly biblical. Second, we wanted those who were working with people to be aware of the things that deeply change people’s lives. We wanted them to know the processes involved and be able to gain skills in all of them, not just a few. Many do a great job in working with people in the things they have been exposed to, but, like us, have a longing to know more of what the Bible teaches about what makes people grow. Third, we wanted people who were growing to know not only how to grow, but that their growth was biblical growth. We wanted them to understand that “if you are getting better, it is because you are growing spiritually. You are doing what the Bible says to do.” People need not only to grow, but also to understand where that growth fits in to a larger picture of God’s plan for them and his plan of redemption. It is good to know that their growth is from him.
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Henry Cloud (How People Grow: What the Bible Reveals About Personal Growth)
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So training smart, training effectively, involves cycling through the three zones in any given week or training block: 75 percent easy running, 5 to 10 percent running at target race paces, and 15 to 20 percent fast running or hill training in the third zone to spike the heart and breathing rates. In my 5-days-a-week running schedule, that cycle looks like this: On Monday, I cross-train. Tuesday, I do an easy run in zone one, then speed up to a target race pace for a mile or two of zone-two work. On Wednesday, it’s an easy zone-one run. Thursday is an intense third-zone workout with hills, speed intervals, or a combination of the two. Friday is a recovery day to give my body time to adapt. On Saturday, I do a relaxed run with perhaps another mile or two of zone-two race pace or zone-three speed. Sunday is a long, slow run. That constant cycling through the three zones—a hard day followed by an easy or rest day—gradually improves my performance in each zone and my overall fitness. But today is not about training. It’s about cranking up that treadmill yet again, pushing me to run ever faster in the third zone, so Vescovi can measure my max HR and my max VO2, the greatest amount of oxygen my heart and lungs can pump to muscles working at their peak. When I pass into this third zone, Vescovi and his team start cheering: “Great job!” “Awesome!” “Nice work.” They sound impressed. And when I am in the moment of running rather than watching myself later on film, I really think I am impressing them, that I am lighting up the computer screen with numbers they have rarely seen from a middle-aged marathoner, maybe even from an Olympian in her prime. It’s not impossible: A test of male endurance athletes in Sweden, all over the age of 80 and having 50 years of consistent training for cross-country skiing, found they had relative max VO2 values (“relative” because the person’s weight was included in the calculation) comparable to those of men half their age and 80 percent higher than their sedentary cohorts. And I am going for a high max VO2. I am hauling in air. I am running well over what should be my max HR of 170 (according to that oft-used mathematical formula, 220 − age) and way over the 162 calculated using the Gulati formula, which is considered to be more accurate for women (0.88 × age, the result of which is then subtracted from 206). Those mathematical formulas simply can’t account for individual variables and fitness levels. A more accurate way to measure max HR, other than the test I’m in the middle of, is to strap on a heart rate monitor and run four laps at a 400-meter track, starting out at a moderate pace and running faster on each lap, then running the last one full out. That should spike your heart into its maximum range. My high max HR is not surprising, since endurance runners usually develop both a higher maximum rate at peak effort and a lower rate at rest than unconditioned people. What is surprising is that as the treadmill
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Margaret Webb (Older, Faster, Stronger: What Women Runners Can Teach Us All About Living Younger, Longer)
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There are three types of teams, each of which requires different types of management and organization. The first type of team is like a pair of doubles tennis partners. It is a small team, in which each person adapts to the abilities of the other. Players have a primary responsibility, but can play many different roles. The second type of team is like a soccer or football team, in which each person has a given position, but the whole team moves together. The third team type is like a baseball team, in which all players have an assigned position and play on the team, rather than as a team. This model is akin to the traditional Detroit automaker, where each person has his or her assigned task. Organizations have to decide which type of team fits best, a decision that affects the entire organizational culture. Mixed teams don’t work; they just confuse everyone involved. Increasingly, organizations are becoming more like soccer or tennis teams, in which each member has to take more personal responsibility in making decisions. In such organizations, managers must inspire, rather command. You must fit the appropriate management style for your team type.
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Anonymous
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DENGUE FEVER (BREAKBONE FEVER) Dengue fever is a viral infection found throughout Central America. In Costa Rica outbreaks involving thousands of people occur every year. Dengue is transmitted by aedes mosquitoes, which often bite during the daytime and are usually found close to human habitations, often indoors. They breed primarily in artificial water containers such as jars, barrels, cans, plastic containers and discarded tires. Dengue is especially common in densely populated, urban environments. Dengue usually causes flulike symptoms including fever, muscle aches, joint pains, headaches, nausea and vomiting, often followed by a rash. Most cases resolve uneventfully in a few days. Severe cases usually occur in children under the age of 15 who are experiencing their second dengue infection. There is no treatment for dengue fever except taking analgesics such as acetaminophen/paracetamol (Tylenol) and drinking plenty of fluids. Severe cases may require hospitalization for intravenous fluids and supportive care. There is no vaccine. The key to prevention is taking insect-protection measures. HEPATITIS A Hepatitis A is the second-most-common travel-related infection (after traveler’s diarrhea). It’s a viral infection of the liver that is usually acquired by ingestion of contaminated water, food or ice, though it may also be acquired by direct contact with infected persons. Symptoms may include fever, malaise, jaundice, nausea, vomiting and abdominal pain. Most cases resolve without complications, though hepatitis A occasionally causes severe liver damage. There is no treatment. The vaccine for hepatitis A is extremely safe and highly effective. You should get vaccinated before you go to Costa Rica. Because the safety of hepatitis A vaccine has not been established for pregnant women or children under the age of two, they should instead be given a gammaglobulin injection. LEISHMANIASIS Leishmaniasis occurs in the mountains and jungles of all Central American countries. The infection is transmitted by sand flies, which are about one-third the size of mosquitoes. Most cases occur in newly cleared forest or areas of secondary growth. The highest incidence is in Puerto Viejo de Talamanca. It causes slow-growing ulcers over exposed parts of the body There is no vaccine. RABIES Rabies is a viral infection of the brain and spinal cord that is almost always fatal. The rabies virus is carried in the saliva of infected animals and is typically transmitted through an animal bite, though contamination of any break in the skin with infected saliva may result in rabies. Rabies occurs in all Central American countries. However, in Costa Rica only two cases have been reported over the last 30 years. TYPHOID Typhoid fever is caused by ingestion of food or water contaminated by a species of salmonella known as Salmonella typhi . Fever occurs in virtually all cases. Other symptoms may include headache, malaise, muscle aches, dizziness, loss of appetite, nausea and abdominal pain. A pretrip vaccination for typoid is recommended, but not required. It’s usually given orally, and is also available as an injection. TRAVELER’S DIARRHEA Tap water is safe and of a high quality in Costa Rica, but when you’re far off the beaten path it’s best to avoid tap water unless it has been boiled, filtered or chemically disinfected (iodine tablets). To prevent diarrhea, be wary of dairy products that might contain unpasteurized milk; and be highly selective when eating food from street vendors.
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Lonely Planet (Discover Costa Rica (Lonely Planet Discover))
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Looking to buy verified Apple Pay accounts? Here's why it's risky, potentially illegal, and what secure alternatives you should consider instead.
Buy Verified Apple Pay Accounts: What You Need to Know Before Making a Risky Move
Apple Pay has quickly become a global standard in digital wallets, offering fast, secure, and contactless payments for millions of users. With increasing demand, some individuals have started looking online for shortcuts—like trying to buy verified Apple Pay accounts to bypass the setup or verification process.
But is that safe? Is it even legal? And does it really work? This article explores the truth behind buying such accounts, the risks involved, and the smarter alternatives you should consider instead.
Why Are People Searching to Buy Apple Pay Accounts?
Some of the common reasons include:
Wanting to use Apple Pay without identity verification
Accessing Apple Pay features from unsupported regions
Using aged or “trusted” accounts for financial transactions
Avoiding limitations on newer accounts
These reasons may feel urgent, but the solution—buying a verified Apple Pay account—opens up a dangerous list of consequences.
The Major Risks of Buying Verified Apple Pay Accounts
❌ 1. Violation of Apple’s Terms of Service
Apple’s policy clearly prohibits the transfer, sale, or third-party use of Apple IDs or Apple Pay-linked accounts. If you're caught using someone else’s verified account, Apple may suspend or permanently disable the account—without warning.
❌ 2. Security and Legal Risks
Using a purchased account can result in identity mismatch, fraud accusations, and even criminal charges depending on your jurisdiction. You’re also trusting sensitive payment data to an unknown seller, which could lead to theft.
❌ 3. No Ownership or Support Access
Since the account isn't officially yours, you won’t have access to security recovery options or Apple customer support if something goes wrong.
❌ 4. Scam Possibility
Many online sellers promising “verified accounts” are fraudulent. You may receive fake credentials, get scammed, or even purchase a compromised account.
❌ 5. Medium Policy Violation
Publishing content that promotes unethical or illegal services—like selling/buying financial accounts—is strictly prohibited by Medium. So, we’re sharing this article only to educate and warn, not promote.
What You Should Do Instead
✅ Create Your Own Verified Apple Pay Account
Setting up Apple Pay is free and simple. Use your Apple ID, verify your identity with a trusted bank or card provider, and you’ll gain full access without breaking any rules.
✅ Use Secure, Supported Devices
Always link Apple Pay to a secure device that you own. This ensures your wallet, card info, and personal data stay protected.
✅ Follow Local Laws and Regulations
Make sure your location supports Apple Pay and that you're not trying to bypass geo-restrictions with risky methods.
✅ Use Alternative Wallets if Needed
If Apple Pay isn’t supported in your country, consider regulated and legal alternatives like PayPal, Cash App, or Google Pay.
Final Thoughts
While it might seem tempting to buy verified Apple Pay accounts, it’s a high-risk shortcut that can result in bans, fraud, and personal loss.
Instead of risking your future over a quick fix, take a few minutes to do it the right way. Apple has designed its systems for safety, and using it properly protects both you and your money.
If you face any problem you can contact us. we are online 24/7 hours
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Buy Verified Apple Pay Accounts
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Strategic Planning Today: A Six-Step Process The strategic planning process offers incredible benefits if we pursue it correctly. The following six steps constitute one version of the process: mission, objective, situation analysis, strategy formulation, strategy implementation, and control. The first step in the process is to define your mission; as we saw at the beginning of this lecture, this is the core that guides you. Your mission is what you look to in setting your objectives. The objectives established in the second step are chosen based on some notion of wanting to fulfill your mission. They should be clear, concise, achievable, and in some sense, measurable. The third step, the environmental scan, is pivotal for most firms, and it is the most involved. Look at both the external and internal environments in which your firm functions. On a personal level, evaluate the external factors that impinge on you with respect to your objectives. The fourth step is the actual formulation of strategy. Decide what you will actually do to get from where you are to where you want to be. Allocate resources and connect your management decisions with the people who will implement the plan. The fifth step is implementation of strategy, and here is where many companies fail because they do not follow the military dictum to “supervise and refine.” This means not to simply issue orders and assume that they’ll be carried out. The sixth step, control, involves developing a control mechanism to evaluate whether or not the plan is working. When the control or monitoring system tells you that something is amiss in your strategy, you can then circle back to your environmental scan to discover whether the relevant environmental factors have changed.
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Anonymous
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Normally, making a moral judgment involves at least four specific considerations.6 First, you should consider the action itself. This is usually the focus of a moral judgment but hardly the only aspect of moral evaluation. Second, you should evaluate the motive of the person (called the “moral actor”) performing the action. In some cases the motive is the only difference between two otherwise identical actions. For example, your motive in giving something to someone is often the only difference between a gift and a bribe. Of course, sometimes you might not be able to determine the motive, in which case it cannot be assessed. Third, you should evaluate the consequences of your actions and decisions. Bear in mind, however, that actions may be inherently right or wrong, regardless of the consequences.
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Scott B. Rae (Moral Choices: An Introduction to Ethics)
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If we observe Buddha’s teaching, he has addressed this problem in a superb way. If you have to speak always ask yourself ✓Is it true? ✓Is it necessary? ✓Is it kind? First and foremost, avoid talking about others when they are not with you. By doing this we will stop 90% of gossiping. Second, when another person comes to us telling us about a third person then ask them the same 3 questions ✓Is it 100% true? ✓Is it necessary? ✓Is it good or bad? This method is also referred to as triple filter technique. If we pushed these questions to the other person then he/she will not continue the discussion. But one warning is that if we follow this method in the beginning people might not like your way and they may even stop talking to you temporarily and you may become hot topic for discussion. “Once they stop talking to you, they start talking about you”. Let others talk about us; let’s not involve our self in talking negatively about others. Great minds discuss ideas, average mind discuss events and small mind discuss people. At the same time we will start thinking of our great ideas and goals and take action to achieve them.
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Prashanth Savanur (Daily Habits: How To Win Your Day: Your Days Define Your Destiny)
“
On my floor, there were fifteen first years and ten sophomores. It was quickly discovered that most of the first years on my floor were still involved in high school relationships. It wasn't difficult to figure out who the ten were, as they (okay, by “they” I really mean “we” but I hate to admit to this type of behavior) often began sentences with the phrase, “My boyfriend/girlfriend . . .” As in “My boyfriend loves Coldplay, too!” Or “My boyfriend has a sweater like that, too!” Or “My boyfriend eats and sleeps and excretes waste, too!” Since no upperclassman would ever, ever, ever put a confining label like “boyfriend” or “girlfriend” on the person she/he was hooking up with on a semiregular basis, it was obvious that anyone making such a bold declaration of commitment was referring to a youthful union forged in the halls of her/his former high school. The
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Megan McCafferty (Charmed Thirds (Jessica Darling, #3))
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In short, high sensitivity, or responsivity, as these biologists also called it, involves paying more attention to details than others do, then using that knowledge to make better predictions in the future. Sometimes you are better off doing so; other times it is a waste of energy or worse. What if events now have nothing to do with your past experiences? Suppose you are at the horse races and the first two races are won by horses with jockeys wearing red silks. Of course you are one of the few to notice. Would you bet on red silks in the third race or, if that fails, do it in the fourth? Your subtle red-silk strategy could be a costly mistake. Further, when a past experience was very bad, an HSP can overgeneralize and avoid or feel anxious in too many situations, just because the new ones resemble in some small way the past bad one. The biggest cost to us of being highly sensitive, however, is that our nervous systems can only take in so much. Everyone has a limit as to how much information or stimulation can be absorbed before one becomes overloaded, overstimulated, over-aroused, overwhelmed, and just over! We simply reach that point sooner than others.
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Elaine N. Aron (The Highly Sensitive Person)
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The more than 2,500 respondents to the WCS that I constructed while at the
University of Missouri reported that they “occasionally” experienced the pain of a
loved one at a distance. In Stevenson’s review of 160 published simulpathity
cases, one-third involved a parent and child. Friends and acquaintances were in-
volved in about 28 percent. Husband and wife pairs were involved in about 14 per-
cent and siblings about 15 percent. The similar relatively high percentages of par-
ent-child and friend-acquaintance simulpathity suggests that emotional bonds,
rather than genetic similarities, facilitate these interactions. Stevenson’s reports are
well-documented by follow-up interviews with both the coincider and the people who witnessed the event.
I decided to name this coincidence pattern simulpathity, from the Latin word
simul, which means “simultaneous,” and the Greek root pathy, which means both
“suffering” and “feeling,” as in the words sympathy and empathy. With sympathy
(“suffering together”), the sympathetic person is aware of the suffering of the
other. With simulpathity, the person involved is usually not consciously aware of
the suffering of the other (except for those pairs with whom this shared pain is a
regular occurrence). Only later is the simultaneity of the distress recognized. No
explanatory mechanism is implied.
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Bernard D. Beitman, MD (Meaningful Coincidences: How and Why Synchronicity and Serendipity Happen)
“
Forgiveness is about a mind-set of letting go.” She thought for a second, then said, “It’s about acknowledging to yourself that someone hurt you, and accepting that.” Done, I thought. “Then it’s about accepting that the person who hurt you is flawed, like all people are, and letting that guide you to a better, more nuanced understanding of what happened. Flawed, I thought. Okay. Check. “And then there’s a third part,” she went on, “probably the hardest, that involves trying to look at the aftermath of what happened and find ways that you benefited, not just ways you were harmed.
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Katherine Center (Things You Save in a Fire)
“
To get a sense of their exchange, you should know a little about how the system functioned, or rather how it still does, because in this particular matter, I believe that little to nothing has changed. The peasant who cannot write, and needs something written, goes looking for a person who knows the art, and chooses someone, as best he can, from among members of his own class, since he is intimidated by others or doesn’t trust them. He explains the background, with some degree of order and clarity, and in the same fashion, he dictates what needs to be put down on paper. The writer, in equal parts understanding and misunderstanding, offers some advice, proposes a few changes, and says, “Leave it to me.” He picks up his pen, puts down the other person’s thoughts in written form as best he can, corrects them, improves them, emphasizes some parts, and softens or leaves out others, depending on what he thinks sounds best; because—there’s no escaping it—a man who knows more than others does not want to be a tool in their hands. When he delves into their business, he wants to do things slightly in his own way. Still, the writer does not always manage to say everything he means. Sometimes he even ends up saying the opposite; the same thing also happens to me when I write for the press. When a letter composed in such a manner reaches the addressee, who, like the sender, is also unschooled in the ABC’s, he or she must turn to another learned man of similar status to read and explain the message. Questions over interpretation arise since the recipient, who is familiar with the background, claims that certain words mean one thing, while the reader, based on his experience with composition, claims that they mean something else. In the end, the one who cannot write must submit to the one who can and entrust him with the reply; a reply that, following the pattern of the previous letter, is subject to the same style of interpretation. And if, moreover, the subject of the correspondence is a little delicate, and involves secret matters that should be indecipherable to a third person if the letter happens to go astray; and if, in this regard, there is also a deliberate intention not to say things clearly, then, no matter how brief the correspondence, the two parties will end up understanding each other as well as two medieval scholars might have, in the olden days, after debating the meaning of Aristotle’s entelechy for four hours (I have shied away from using a more modern example to avoid getting my ears boxed!).
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Alessandro Manzoni (The Betrothed: A Novel)
“
When someone is assertive, they will think something like this:
“I know what my needs are, and I will communicate them to you.”
The healthiest way to communicate your boundaries is to be assertive. In contrast to all the forms of ineffective communication previously mentioned, assertiveness is how you clearly and directly state your needs.
Assertiveness involves communicating your feelings openly and without attacking others. It isn’t demanding. Instead, it’s a way of commanding that people hear you.
More examples of assertiveness:
• Saying no to anything you don’t want to do
• Telling people how you feel as a result of their behaviour
• Sharing your honest thoughts about your experiences
• Responding in the moment
• Instead of talking to a third party, talking directly to the person you have issue with
• Making your expectations clear up front instead of assuming people will them out
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”
Nedra Glover Tawwab (Set Boundaries, Find Peace: A Guide to Reclaiming Yourself)
“
In the third chapter of this “Song of the Lord,” Krishna instructs Arjuna—and us—in what is called “skillful action.” Krishna argues that activity is an inseparable attribute of finite existence. Nothing that exists in the realm of Nature is, in the last analysis, inactive. The cosmos (prakriti), which is composed of three types of primary qualities (guna), is a perpetual motion machine. If it ceased to move even for a moment, the cosmos would collapse. This view coincides with the findings of modern physics, which has revealed to us a universe that is continually vibrating. Therefore, concludes Krishna, it does not make much sense to want to abstain from action. Mere inactivity is not the answer to our existential problems. It is fine to renounce the world and dedicate one’s life to contemplating the Divine, providing one can really do it. But few people have the necessary stamina for the rigors of such a solitary lifestyle. Besides, argues Krishna, there is a better way to Self-realization (or God-realization) than renunciation. And that is to continue to be active but to act free from egoic attachment. In this way, the continuation of human life is ensured, while at the same time it is being transformed by one’s self-transcending disposition. Krishna’s activist gospel, then, does not ask us to carry on as usual. True, the karma-yogin continues to get up in the morning, use the bathroom, eat breakfast, go to work, interact with people during the day, return home, eat dinner, spend time with the family, read, listen to music, make love, and sleep. But he endeavors, by degrees, to do all this with a subtle yet significant difference: All of these actions are engaged in the spirit of self-surrender. In other words, they are all opportunities to go beyond mere egoic preferences and fixations and to cultivate instead quiet awareness and communion with the Divine. An important aspect of the practice of Karma-Yoga is the nonneurotic disinterest in what Krishna calls the “fruit” (phala) of one’s actions. Ordinarily, our actions are governed by so-called ulterior motives—those mostly hidden expectations that would see us rewarded for our deeds. For instance, by putting in an extra hour at work, we secretly, or otherwise, hope to impress the boss. By taking our children to sporting events on Saturdays, we hope for them to share our own excitement, or by sending them to medical school, we seek to live out our own dreams through their lives. By helping an elderly or blind person cross the street, we expect, below the threshold of our conscious mind, to be thanked and thus receive an emotional boost. Or, more subtly, we may do things out of a sense of duty, but without heart. In that case, our actions remain as self-involved as ever. Grim determination is no substitute for the spirit of self-transcendence.
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”
Georg Feuerstein (The Deeper Dimension of Yoga: Theory and Practice)
“
The third component of yama is nonstealing (asteya). Once again, this is to be understood in a very comprehensive sense. As a form of dispassion it is the abstention—in deed, word, and thought—from grasping after another’s property. Even merely coveting our neighbor’s strawberries, let alone his wife or her husband (who is of course not property), constitutes an infringement of this moral commandment. This virtue is connected on the one hand with nongrasping (aparigraha) and on the other hand with contentment (samtosha), which will be discussed below. Where does faith come into play in this case? The Yoga practitioner’s faith is placed in the Self as the inexhaustible Fullness (pūrnatva) that, once it has been realized, leaves nothing to be desired. Our external grasping after, or seizing of, things (and also relationships) is an expression of the ego’s strategy to overcome its basic fearfulness created by its self-isolation (or separation from the Self). But in this endeavor to extend its radius, the ego necessarily encroaches on the life-space of others, and this violates the first law of nonharming. Through surrender to the Self as the absolutely self-sufficient Reality, the ego’s harmful activity is gradually neutralized. The yogins or yoginīs who live this ideal are no longer at war with the world or themselves. The next element of yama is chastity (brahmacarya). The literal meaning of this old Sanskrit word is “brahmic conduct,” that is, the “behavior of a brahmin” or “mode of the Absolute.” Here the principle of reversal, spoken of above as the very essence of the yogic process, is most clearly expressed. To behave like the Absolute means to model one’s life on the ideal condition of the genderless Absolute. This is the underlying idea of chastity. Our ordinary experience of the world is always framed in terms of male and female (and occasionally neuter). “Chastity” is, first of all, the attempt to break away from this binary compartmentalization of life. True continence begins in the mind. Spiritual practitioners who have mastered this virtue regard all people as the same (sama), irrespective of their sex. On the physical level, chastity involves the abstinence from sexual activity. Some schools make this an unqualified condition, whereas others hold a more lenient view. The latter apply the principle of moderation to this aspect of one’s personal life, but also have rather definite notions about what is to be considered as legitimate sex. Sexual exploitation between men and women, which is often what today’s sexual revolution is about, is in yogic terms not only a waste of precious vital energy (ojas), but also a kind of violence, theft, and deception. Certain that the eternal Self not only transcends all bodily distinctions but also is inherently blissful (ānanda), Yoga practitioners are able to surrender their desire for the transient pleasure afforded through sexual activity.3
”
”
Georg Feuerstein (The Deeper Dimension of Yoga: Theory and Practice)
“
When moving toward people he accepts his own helplessness, and in spite of his estrangement and fears tries to win the affection of others and to lean on them. Only in this way can he feel safe with them. If there are dissenting parties in the family, he will attach himself to the most powerful person or group. By complying with them, he gains a feeling of belonging and support which makes him feel less weak and less isolated... When he moves against people he accepts and takes for granted the hostility around him, and determines, consciously or unconsciously, to fight. He implicitly distrusts the feelings and intentions of others toward himself. He rebels in whatever ways are open to him. He wants to be the stronger and defeat them, partly for his own protection, partly for revenge... When he moves away from people he wants neither to belong nor to fight, but keeps apart. He feels he has not much in common with them, they do not understand him anyhow. He builds up a world of his own— with nature, with his dolls, his books, his dreams. In each of these three attitudes, one of the elements involved in basic anxiety is overemphasized: helplessness in the first, hostility in the second, and isolation in the third. But the fact is that the child cannot make any one of these moves wholeheartedly, because under the conditions in which the attitudes develop, all are bound to be present.
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Karen Horney (Our Inner Conflicts: A Constructive Theory of Neurosis)
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THE MULADHARA PERSONALITY Someone ruled by the Muladhara chakra is often confronted with life lessons about security—or rather, the desire to be physically and financially secure. The behavior of these people is often compared to that of ants, which ardently work for their queen. Their sense of self is often based on gaining approval or following the laws. Thus, for these people, their lessons are often about confronting and freeing themselves from greed, lust, sensuality, and anger. Like the earth element, Muladhara personalities are physically strong and productive. They often win competitively because of their drive and strength. THE SVADHISTHANA PERSONALITY A Svadhisthana individual is most likely devoted to the higher things in life—art, music, poetry, and the jewels of creativity. While beautiful, this lushness also presents temptation away from the spiritual path, with the major diversions involving sexuality, sensuality, and indulgence. A second-chakra person is likely to experience mood swings or emotional inconsistency. Desire is rooted in the second chakra, and can lead to love and the enjoyment of pleasures, but also to frivolity or just plain selfishness. The Svadhisthana path is often called the way of the butterfly, for life is full of so many joys, it can be hard to remain in one place for long. It is important to develop discipline to balance the compulsion to experience. THE MANIPURA PERSONALITY This chakra embraces the planes of karma (the past), dharma (one’s purpose), and the celestial plane. Its focus is to atone for one’s past errors. Manipura is the fire chakra, and people who dwell here tend to be fiery; the key to joy lies in the application of the heat. Is it used to avoid the past—or to work toward a positive future? Third-chakra people tend to be temperamental but are also able to commit to their goals. They are often driven by the need to be recognized and to succeed. The chief issue to confront is ego. By confronting issues of pride and control, the Manipura person is able to embrace the best features of its major animal, the ram. The ram can walk nimbly into the highest of mountaintops; so can the third-chakra individual. THE ANAHATA PERSONALITY When the lotus unfolds, the twelve petals invite the movement of energy in twelve directions. This activates twelve mental capabilities: hope, anxiety, endeavor, possessiveness, arrogance, incompetence, discrimination, egoism, lustfulness, fraudulence, indecision, and repentance (as described in the Mahanirvana Tantra, a detailing of Tantric rituals and practices, edited for Western audiences by Arthur Avalon (pen name of Sir John Woodroffe) in 1913).25 Twelve divinities in the form of sound assist with the process involved in confronting, dealing with, and healing one’s way through these twelve qualities. A heart-based person might find him- or herself greatly challenged by the so-called negative qualities that stir in the heart. However,
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Cyndi Dale (The Subtle Body: An Encyclopedia of Your Energetic Anatomy)
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The Safe Way: Always create and verify your Binance account through legitimate means, as this is the only way to ensure the account is properly secured and compliant with all laws.
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Some users attempt to buy verified Binance accounts to:
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