Maximize The Moment Quotes

Each day is God's gift to you. What you do with it is your gift to Him.

Always ask yourself: "What will happen if I say nothing?

As a quick aside, let me observe that in moments of high emotion....if the next thing you're going to say makes you feel better, then it's probably the wrong thing to say. This is one of the finer maxims that I've discovered in life. And you can have it, since it's been of no use to me.

One of the best guides to how to be self-loving is to give ourselves the love we are often dreaming about receiving from others. There was a time when I felt lousy about my over-forty body, saw myself as too fat, too this, or too that. Yet I fantasized about finding a lover who would give me the gift of being loved as I am. It is silly, isn't it, that I would dream of someone else offering to me the acceptance and affirmation I was withholding from myself. This was a moment when the maxim "You can never love anybody if you are unable to love yourself" made clear sense. And I add, "Do not expect to receive the love from someone else you do not give yourself.

I wanted to go on sitting there, not talking, not listening to the others, keeping the moment precious for all time, because we were peaceful all of us, we were content and drowsy even as the bee who droned above our heads. In a little while it would be different, there would come tomorrow, and the next day and another year. And we would be changed perhaps, never sitting quite like this again. Some of us would go away, or suffer, or die, the future stretched away in front of us, unknown, unseen, not perhaps what we wanted, not what we planned. This moment was safe though, this could not be touched. Here we sat together, Maxim and I, hand-in-hand, and the past and the future mattered not at all. This was secure, this funny little fragment of time he would never remember, never think about again…For them it was just after lunch, quarter-past-three on a haphazard afternoon, like any hour, like any day. They did not want to hold it close, imprisoned and secure, as I did. They were not afraid.

Motherhood is a fleeting season in our life, maximize every moment.

Don't waste today by talking about yesterday until it's finally tomorrow.

Les défauts de l'âme sont comme les blessures du corps: quelque soin qu'on prenne de les guérir, la cicatrice paraît toujours, et elles sont à tout moment en danger de se rouvrir.

Cultivate the art of maximizing serendipitous opportunities.

Excellence can be achieved only today—not yesterday or tomorrow, because they do not exist in the present moment. Today is the only day you have to flex your talents and maximize your enjoyment. Your challenge is to win in all aspects of life. To reach that goal, you need to set yourself up for success by winning one day at a time. Procrastination is no match for a champion.

Habitual excuses for inactivity indicates little or no interest in what one ought to have done.

Idleness is a form of passivity in an active universe.

This is the only truth in the world that was necessary yesterday, is necessary today, and will continue to be necessary tomorrow: be conscious of now.

Second, nothing about adolescence can be understood outside the context of delayed frontocortical maturation. If by adolescence limbic, autonomic, and endocrine systems are going full blast while the frontal cortex is still working out the assembly instructions, we’ve just explained why adolescents are so frustrating, great, asinine, impulsive, inspiring, destructive, self-destructive, selfless, selfish, impossible, and world changing. Think about this—adolescence and early adulthood are the times when someone is most likely to kill, be killed, leave home forever, invent an art form, help overthrow a dictator, ethnically cleanse a village, devote themselves to the needy, become addicted, marry outside their group, transform physics, have hideous fashion taste, break their neck recreationally, commit their life to God, mug an old lady, or be convinced that all of history has converged to make this moment the most consequential, the most fraught with peril and promise, the most demanding that they get involved and make a difference. In other words, it’s the time of life of maximal risk taking, novelty seeking, and affiliation with peers. All because of that immature frontal cortex.

… that’s how we communicate, isn’t it? We’re all over the place: we jump back and forth in time; slow down and expand on some moments; fast-forward through others; editing as we go, minimizing flaws and maximizing assets. We are all the unreliable narrators of our own lives.

Flexibility is a learned mental skill. In today’s dynamic world, your effectiveness as a professional depends on your readiness to adjust quickly to the moments of need or opportunity, adversity, and change.

At the moment when anyone begins to take philosophy seriously, all the world believes the opposite.” —Human, All Too Human, “Assorted Opinions and Maxims,

The skills that got you here today are not the same ones that will take you confidently into the future. Continue to learn and adapt.

Suddenly I saw a clearing in the dark drive ahead, and a patch of sky, and in a moment the dark trees had thinned, the nameless shrubs had disappeared, and on either side of us was a wall of colour, blood-red, reaching far above our heads. We were amongst the rhododendrons. There was something bewildering, even shocking, about the suddenness of their discovery. The woods had not prepared me for them. They startled me with their crimson faces, massed one upon the other in incredible profusion, showing no leaf, no twig, nothing but the slaughterous red, luscious and fantastic, unlike any rhododendron plant I had seen before. I glanced at Maxim. He was smiling. 'Like them?' he said. I told him 'Yes,' a little breathlessly, uncertain whether I was speaking the truth or not, for to me a rhododendron was a homely, domestic thing, strictly conventional, mauve or pink in colour, standing one beside the other in a neat round bed. And these were monsters, rearing to the sky, massed like a battalion, too beautiful I thought, too powerful; they were not plants at all.

Here I've been living along, year after year, forty of them behind me, with a wife and children, and not a soul in the world to talk to. Come moments when I think I just have to pour out my soul to somebody, to say all there is to say, and — no one to say it to! If you tell it to her—the wife, that is — it don't reach her. What's it to her? She's got her children, the house, her cares. She's outside my soul. Your wife's your friend till the first baby comes ... that's how it is. And in general, my wife—well, you can see for yourself—no fun with her—just a lump of flesh, damn it all! Ah, brother, what a heartache!

For half a century now, a new consciousness has been entering the human world, a new awareness that can only be called transcendent, spiritual. If you find yourself reading this book, then perhaps you already sense what is happening, already feel it inside. It begins with a heightened perception of the way our lives move forward. We notice those chance events that occur at just the right moment, and bring forth just the right individuals, to suddenly send our lives in a new and important direction. Perhaps more than any other people in any other time, we intuit higher meaning in these mysterious happenings. We know that life is really about a spiritual unfolding that is personal and enchanting an unfolding that no science or philosophy or religion has yet fully clarified. And we know something else as well: know that once we do understand what is happening, how to engage this allusive process and maximize its occurrence in our lives, human society will take a quantum leap into a whole new way of life one that realizes the best of our tradition and creates a culture that has been the goal of history all along. The following story is offered toward this new understanding. If it touches you, if it crystalizes something that you perceive in life, then pass on what you see to another for I think our new awareness of the spiritual is expanding in exactly this way, no longer through hype nor fad, but personally, through a kind of positive psychological contagion among people. All that any of us have to do is uspend our doubts and distractions just long enough... and miraculously,this reality can be our own.

The shrub that half concealed her was a malignant plant, a Madagascan tanghin tree with wide, box-like leaves with whitish stems, whose smallest veins distilled a venomous fluid. At a moment when Louise and Maxime laughed more loudly in the reflected yellow light of the sunset in the little boudoir, Renée, her mind wandering, her mouth dry and parched, took between her lips a sprig of the tanghin tree that was level with her mouth, and sank her teeth into one of its bitter leaves.

The fact that the universe is illuminated where you stand—that your thoughts and moods and sensations have a qualitative character in this moment—is a mystery, exceeded only by the mystery that there should be something rather than nothing in the first place. Although science may ultimately show us how to truly maximize human well-being, it may still fail to dispel the fundamental mystery of our being itself.

Spring scatters the petals of flowers that are not for the fruits of the future, but for the moment’s whim.

Kamand, die every day so you remember to live.

There is no past and future for those who exist in the now. Live in the moment, today is the only reality.

For a Siddhar yogi, time is precious. It is important to utilize every moment to evolve into ever higher states of consciousness. We understand stagnancy as decay and for growth, we constantly discard the old to welcome change as the new. We tap into the magical abilities to evolve. "Every saint was a sinner in the past" maxim holds true. In the intensity of our yogic pursuit we evolve quickly. By evolving, we know that is the greatest gift of a lifetime we could ever receive- to be angelic as a being of consciousness. Consciousness is ever evolving and dynamic in transforming.

Studies consistently show that when we look back on our lives the most common regrets are not the risks we took, but the ones we didn’t. Of the many regrets people describe, regrets of inaction outnumber those of action by nearly two to one. Some of the most common include not pursuing more education, not being more assertive, and failing to seize the moment. When people reflect later in life, it is the things they did not do that generate the greatest despair.

We’re all over the place: we jump back and forth in time; slow down and expand on some moments; fast-forward through others; editing as we go, minimizing flaws and maximizing assets. We are all the unreliable narrators of our own lives.

I ask you to come down to earth," said the Baron in a calm, rather faint voice, "and to take up the duties of your station!" "I have no intention of obeying you, my Lord Father," said Cosimo. "I am very sorry." They were ill at ease, both of them, bored. Each knew what the other would say. "And what about your studies? Your devotions as a Christian?" said the father. "Do you intend to grown up like an American Savage?" Cosimo was silent. These were thoughts he had not yet put to himself and had no wish to. Then he exclaimed: "Just because I'm a few yards higher up, does it mean that good teaching can't reach me?" This was an able reply too, though it diminished, in a way, the range of his gesture; a sign of weakness. His father realized this and became more pressing. "Rebellion cannot be measured by yards," said he. "Even when a journey seems no distance at all, it can have no return." Now was the moment for my brother to produce some other noble reply, perhaps a Latin maxim, but at that instant none came into his head, though he knew so many by heart. Instead he suddenly got bored with all this solemnity, and shouted: "But from the trees I can piss farther," a phrase without much meaning, but which cut the discussion short. As though they had heard the phrase, a shout went up from the ragamuffins around Porta Capperi. The Baron of Rondo's horse shied, the Baron pulled the reins and wrapped himself more tightly in his cloak, ready to leave. Then he turned, drew an arm out of his cloak, pointed to the sky, which had suddenly become overcast with black clouds, and exclaimed: "Be careful, son, there's Someone who can piss on us all!"...

Whatever fate befalls you, do not give way to great rejoicings or great lamentation; partly because all things are full of change, and your fortune may turn at any moment; partly because men are so apt to be deceived in their judgment as to what is good or bad for them.

I’m not leaving the plane that way,” I said to myself. That’s when I discovered the power of choice—a third place that is neither “have to” or “want to.” That discovery freed me to move forward to make two other choices: I’m not going to be kicked out of this plane; and If I’m going to leave this plane, it will be under my own power. I’m going to maximize my chances of a safe exit. The change in my feelings at that moment was quite dramatic. Stress was replaced with purposeful action; a sense of victimhood was transformed into empowerment. There was no hesitation, no ambivalence.

There is no man who does not cry much. There will not be any people who will laugh more than crying. Basically the intensity of grief or weight is billions of times more than laughing. Therefore, it seems as though the happier moments of life than the sad moments of life have got more sorrow.

Suddenly I had to leave myself, free my mind from it and see things objectively, as they are. Maybe I can do it immediately after death, but then I would find it, it will sucks. Maybe because people are closer together and seeking the right to pair because they feel, that even if they can not leave theirself, will the second one let it in, but that is some moment in the an open note. And it will be a time, when although do not see things quite objectively, that is, from all existing points of view, but at least those two points: from my self and my loved one ,like the two seeing eyes, he suddenly reveals an unexpected perspective, which the existence of previously knew only vaguely.

This is the proper moment to maximize your favorable occasion and actualize your favorable influence.

Very clever men pretend all their lives to condemn trickery so that, at a crucial moment and for a large stake, they may indulge in it.

The 5 Principles of JOMO: 1. JOMO is the opposite of FOMO (the Fear Of Missing Out). 2. JOMO is intentionally choosing what to keep and what to give. 3. JOMO is choosing to ignore the Joneses (NOT just NOT keep up). 4. JOMO is framing the moment to keep the big picture dream in focus. 5. JOMO is the art of improved results with minimalism over maximalism.

There’s this saying, “The moment you move to protecting the status quo instead of disrupting the status quo, you put yourself at risk.” That’s the challenge for businesses, and that’s the challenge for individuals: understanding the point at which you are protecting what you know and defending what you know, instead of looking at what else you can learn and how you can grow.

She thought accepting religious maxims meant abdicating independence and not personally struggling with profound questions. It was like learning chemistry by a book rather than an experiment.

And before you accuse me of telling my story in a labyrinthine manner, let me remind you this is a true story—and in real life, that’s how we communicate, isn’t it? We’re all over the place: we jump back and forth in time; slow down and expand on some moments; fast-forward through others; editing as we go, minimizing flaws and maximizing assets. We are all the unreliable narrators of our own lives.

To a friend, in an unguarded moment, he [Maxim Gorky, 1932] declared his ambition: simply to portray the world and man as they were, without the myth of love, ‘repudiating noting, praising nothing’; repudiation was unjust, while praise was premature—‘for we live in chaos and ourselves are fragments of chaos.’ He compared his desire with Einstein, ‘trying to alter radically our representation of the universe.

Flights are expansive moments when the phone doesn't ring and the Internet doesn't work. The maxim that flying time is wasted time liberates me from my anxieties and guilt feelings, and it strips me of all ambitions, leaving room for a different sort of existence. A happy, idiotic existence, the kind that doesn't try to make the most of time but is satisfied with merely finding the most enjoyable way to spend it.

Let us fool ourselves no longer. At the very moment Western nations, threw off the ancient regime of absolute government, operating under a once-divine king, they were restoring this same system in a far more effective form in their technology, reintroducing coercions of a military character no less strict in the organization of a factory than in that of the new drilled, uniformed, and regimented army. During the transitional stages of the last two centuries, the ultimate tendency of this system might b e in doubt, for in many areas there were strong democratic reactions; but with the knitting together of a scientific ideology, itself liberated from theological restrictions or humanistic purposes, authoritarian technics found an instrument at hand that h as now given it absolute command of physical energies of cosmic dimensions. The inventors of nuclear bombs, space rockets, and computers are the pyramid builders of our own age: psychologically inflated by a similar myth of unqualified power, boasting through their science of their increasing omnipotence, if not omniscience, moved by obsessions and compulsions no less irrational than those of earlier absolute systems: particularly the notion that the system itself must be expanded, at whatever eventual co st to life. Through mechanization, automation, cybernetic direction, this authoritarian technics has at last successfully overcome its most serious weakness: its original dependence upon resistant, sometimes actively disobedient servomechanisms, still human enough to harbor purposes that do not always coincide with those of the system. Like the earliest form of authoritarian technics, this new technology is marvellously dynamic and productive: its power in every form tends to increase without limits, in quantities that defy assimilation and defeat control, whether we are thinking of the output of scientific knowledge or of industrial assembly lines. To maximize energy, speed, or automation, without reference to the complex conditions that sustain organic life, have become ends in themselves. As with the earliest forms of authoritarian technics, the weight of effort, if one is to judge by national budgets, is toward absolute instruments of destruction, designed for absolutely irrational purposes whose chief by-product would be the mutilation or extermination of the human race. Even Ashurbanipal and Genghis Khan performed their gory operations under normal human limits. The center of authority in this new system is no longer a visible personality, an all-powerful king: even in totalitarian dictatorships the center now lies in the system itself, invisible but omnipresent: all its human components, even the technical and managerial elite, even the sacred priesthood of science, who alone have access to the secret knowledge by means of which total control is now swiftly being effected, are themselves trapped by the very perfection of the organization they have invented. Like the Pharoahs of the Pyramid Age, these servants of the system identify its goods with their own kind of well-being: as with the divine king, their praise of the system is an act of self-worship; and again like the king, they are in the grip of an irrational compulsion to extend their means of control and expand the scope of their authority. In this new systems-centered collective, this Pentagon of power, there is no visible presence who issues commands: unlike job's God, the new deities cannot be confronted, still less defied. Under the pretext of saving labor, the ultimate end of this technics is to displace life, or rather, to transfer the attributes of life to the machine and the mechanical collective, allowing only so much of the organism to remain as may be controlled and manipulated.

All languages that derive fromLatin form the word 'compassion' by combining the prefix meaning 'with' (com-) and the root meaning 'suffering' (Late Latin, passio). In other languages- Czech, Polish, German, and Swedish, for instance- this word is translated by a noun formed of an equivalent prefixcombined with the word that means 'feeling' (Czech, sou-cit; Polish, wsspół-czucie; German, Mit-gefühl; Swedish, medkänsla). In languages that derive from Latin, 'compassion' means: we cannot look on coolly as others suffer; or, we sympathize with those who suffer. Another word with approximately the same meaning, 'pity' (French, pitié; Italian, pietà; etc.), connotes a certain condescension towards the sufferer. 'To take pity on a woman' means that we are better off than she, that we stoop to her level, lower ourselves. That is why the word 'compassion' generally inspires suspicion; it designates what is considered an inferior, second-rate sentiment that has little to do with love. To love someone out of compassion means not really to love. In languages that form the word 'compassion' not from the root 'suffering' but from the root 'feeling', the word is used in approximately the same way, but to contend that it designates a bad or inferior sentiment is difficult. The secret strength of its etymology floods the word with another light and gives it a broader meaning: to have compassion (co-feeling) means not only to be able to live with the other's misfortune but also to feel with him any emotion- joy, anxiety, happiness, pain. This kind of compassion (in the sense of soucit, współczucie, Mitgefühl, medkänsla) therefore signifies the maximal capacity of affective imagination, the art of emotional telepathy. In the hierarchy of sentiments, then, it is supreme. By revealing to Tomas her dream about jabbing needles under her fingernails, Tereza unwittingly revealed that she had gone through his desk. If Tereza had been any other woman, Tomas would never have spoken to her again. Aware of that, Tereza said to him, 'Throw me out!' But instead of throwing her out, he seized her and kissed the tips of her fingers, because at that moment he himself felt the pain under her fingernails as surely as if the nerves of her fingers led straight to his own brain. Anyone who has failed to benefit from the the Devil's gift of compassion (co-feeling) will condemn Tereza coldly for her deed, because privacy is sacred and drawers containing intimate correspondence are not to be opened. But because compassion was Tomas's fate (or curse), he felt that he himself had knelt before the open desk drawer, unable to tear his eyes from Sabina's letter. He understood Tereza, and not only was he incapable of being angry with her, he loved her all the more.

We were born and brought up with the maxim that 'time is money'. We know exactly what money is, but what does the word time mean? The day is made up of twenty-four hours and an infinite number of moments. We need to be aware of those moments and to make the most of them regardless of whether we're busy doing something or merely contemplating life. If we slow down, everything lasts much longer. Of course, that means that washing the dishes might last longer, as might totting up the debits and credits on a balance sheet or checking promissory notes, but why not use that time to think about pleasant things and to feel glad simply to be alive?

For Eric, Columbine was a performance. Homicidal art. He actually referred to his audience in his journal: “the majority of the audience wont even understand my motives,” he complained. He scripted Columbine as made-for-TV murder, and his chief concern was that we would be too stupid to see the point. Fear was Eric’s ultimate weapon. He wanted to maximize the terror. He didn’t want kids to fear isolated events like a sporting event or a dance; he wanted them to fear their daily lives. It worked. Parents across the country were afraid to send their kids to school. Eric didn’t have the political agenda of a terrorist, but he had adopted terrorist tactics. Sociology professor Mark Juergensmeyer identified the central characteristic of terrorism as “performance violence.” Terrorists design events “to be spectacular in their viciousness and awesome in their destructive power. Such instances of exaggerated violence are constructed events: they are mind-numbing, mesmerizing theater.” The audience—for Timothy McVeigh, Eric Harris, or the Palestine Liberation Organization—was always miles away, watching on TV. Terrorists rarely settle for just shooting; that limits the damage to individuals. They prefer to blow up things—buildings, usually, and the smart ones choose carefully. “During that brief dramatic moment when a terrorist act levels a building or damages some entity that a society regards as central to its existence, the perpetrators of the act assert that they—and not the secular government—have ultimate control over that entity and its centrality,” Juergensmeyer wrote. He pointed out that during the same day as the first attack on the World Trade Center, in 1993, a deadlier attack was leveled against a coffee shop in Cairo. The attacks were presumably coordinated by the same group. The body count was worse in Egypt, yet the explosion was barely reported outside that country. “A coffeehouse is not the World Trade Center,” he explained. Most terrorists target symbols of the system they abhor—generally, iconic government buildings. Eric followed the same logic. He understood that the cornerstone of his plan was the explosives. When all his bombs fizzled, everything about his attack was misread. He didn’t just fail to top Timothy McVeigh’s record—he wasn’t even recognized for trying. He was never categorized with his peer group. We lumped him in with the pathetic loners who shot people.

And then, the prince’s countenance changed. The easiness fell away, as did his cheerful smile. His posture straightened and his jaw clenched, and in that moment he looked less like a prince than a future king. He looked like Maxim.

When people try to achieve happiness on their own, without the support of a faith, they usually seek to maximize pleasures that are either biologically programmed in their genes or are out as attractive by the society in which they live. Wealth, power, and sex become the chief goals that give direction to their strivings. But the quality of life cannot be improved this way. Only direct control of experience, the ability to derive moment-by-moment enjoyment from everything we do, can overcome the obstacles to fulfillment.

Ordinary society is, in this respect, very like the kind of music to be obtained from an orchestra composed of Russian horns. Each horn has only one note; and the music is produced by each note coming in just at the right moment. In the monotonous sound of a single horn, you have a precise illustration of the effect of most people's minds. How often there seems to be only one thought there! and no room for any other. It is easy to see why people are so bored; and also why they are sociable, why they like to go about in crowds—why mankind is so gregarious. It is the monotony of his own nature that makes a man find solitude intolerable. Omnis stultitia laborat fastidio sui: folly is truly its own burden. Put a great many men together, and you may get some result—some music from your horns! A

So never lose sight for a moment of the maxim so often repeated in one context or another in these letters: that fear is at the root of every possibility of trouble, and that "Fear is Failure, and the forerunner of failure; for in the heart of a coward virtue abideth not.

If now we attend to ourselves on occasion of any transgression of duty, we shall find that we in fact do not will that our maxim should be universal law, for that is impossible for us; on the contrary, we will that the opposite should remain a universal law, only we assume the liberty of making an exception in our own favor or (just for this time only) in favor of our inclination. Consequently, if we considered all cases from one and the same point of view, namely, that of reason, we should find a contradiction in our own will, namely, that a certain principle should be objectively necessary as a universal law, and yet subjectively should not be universal, but admit of exceptions. As, however, we at one moment regard our action from the point of view of a will wholly conformed to reason, and then again look at the same action from the point of view of a will affected by inclination, there is not really any contradiction, but an antagonism of inclination to the precept of reason, whereby the universality of the principle is changed into mere generality, so that the practical principle of reason shall meet the maxim half way. Now, although this cannot be justified in our own impartial judgement, yet it proves that we do really recognize the validity of the categorical imperative and (with all respect for it) only allow ourselves a few exceptions which we think unimportant and forced from us.

This is great. But what I’m grasping at is an idea about a subtler goal. This thinking owes a lot to conversations with Manjula Waldron of Ohio State University, an engineering professor who also happens to be a hospital chaplain. This feels embarrassingly Zen-ish for me to spout, being a short, hypomanic guy with a Brooklyn accent, but here goes: Maybe the goal isn’t to maximize the contrast between a low baseline and a high level of activation. Maybe the idea is to have both simultaneously. Huh? Maybe the goal would be for your baseline to be something more than the mere absence of activation, a mere default, but to instead be an energized calm, a proactive choice. And for the ceiling to consist of some sort of equilibrium and equanimity threading through the crazed arousal. I have felt this a few times playing soccer, inept as I am at it, where there’s a moment when, successful outcome or not, every physiological system is going like mad, and my body does something that my mind didn’t even dream of, and the two seconds when that happened seemed to take a lot longer than it should have. But this business about the calm amid the arousal isn’t just another way of talking about “good stress” (a stimulating challenge, as opposed to a threat). Even when the stressor is bad and your heart is racing in crisis, the goal should be to somehow make the fraction of a second between each heartbeat into an instant that expands in time and allows you to regroup. There, I have no idea what I’m talking about, but I think there might be something important lurking there. Enough said.

The father and daughter made their way north, through unknown sylvan paradises where only the owls and skunks know their way around. The hard work of paddling non-stop for many hours had long since stopped being difficult for Saweyimew. In spite of her beauty and grace, her back had grown strong and sinewy from years of canoe trips. She reveled in the exhilaration it always brought her, after the first few hours left her body insensible to pain or discomfort. Warm and tingly, lulled into peaceful contemplation by hours of the rhythmic paddling, the smell of the water, exotic blooms, animal musk. It all combined as one to make her feel so alive. Especially when it rained, and her body steamed against the cool drops, feeling invincible against the elements. The mountain of her father's back was like a rock against anything nature could throw against them. The stream of fragrant pipe-smoke still flowing from his lips, regardless of any obstacle. She felt at that moment, nothing would ever stop her father's pipe from smoking. Nothing, not death, not any force of the living or spirit world, would ever still her father's heart. Rain cleansing her to the core, she was a spring of raw power and self-reliance, paddling against all adversity--their master completely. Her father's daughter. At times like that, when it rained, she entirely understood and shared her father's outlook on life.

As a quick aside, let me observe that in moments of high emotion—whether they’re triggered by anger or envy, humiliation or resentment—if the next thing you’re going to say makes you feel better, then it’s probably the wrong thing to say. This is one of the finer maxims that I’ve discovered in life. And you can have it, since it’s been of no use to me. —

A ce moment-là, Maxim me regarda enfin. Il me regarda pour la première fois de la soirée et, dans ses yeux, je lus un message d'adieu. C'était comme s'il se penchait au bastingage d'un navire, et que je me tenais en contrebas sur le quai. Il y avait d'autres gens qui touchaient son épaule et qui touchaient la mienne, mais nous ne les remarquions pas. Nous ne nous parlions pas et ne nous hélions pas, car le vent et la distance emportaient le son de nos voix. Mais je vis ses yeux, tout comme lui vit les miens, avant que le navire se détache du quai. Favell, Mme Danvers, le colonel Julyan, Frank avec son bout de papier à la main, tous furent oubliés à cet instant-là. Cet instant-là était le nôtre, inviolé, communion éphémère entre nos deux êtres.

Flights are expansive moments when the phone doesn’t ring and the Internet doesn’t work. The maxim that flying time is wasted time liberates me from my anxieties and guilt feelings, and it strips me of all ambitions, leaving room for a different sort of existence. A happy, idiotic existence, the kind that doesn’t try to make the most of time but is satisfied with merely finding the most enjoyable way to spend it.

In the first case it emerges that the evidence that might refute a theory can often be unearthed only with the help of an incompatible alternative: the advice (which goes back to Newton and which is still popular today) to use alternatives only when refutations have already discredited the orthodox theory puts the cart before the horse. Also, some of the most important formal properties of a theory are found by contrast, and not by analysis. A scientist who wishes to maximize the empirical content of the views he holds and who wants to understand them as clearly as he possibly can must therefore introduce other views; that is, he must adopt a pluralistic methodology. He must compare ideas with other ideas rather than with 'experience' and he must try to improve rather than discard the views that have failed in the competition. Proceeding in this way he will retain the theories of man and cosmos that are found in Genesis, or in the Pimander, he will elaborate them and use them to measure the success of evolution and other 'modern' views. He may then discover that the theory of evolution is not as good as is generally assumed and that it must be supplemented, or entirely replaced, by an improved version of Genesis. Knowledge so conceived is not a series of self-consistent theories that converges towards an ideal view; it is not a gradual approach to truth. It is rather an ever increasing ocean of mutually incompatible alternatives, each single theory, each fairy-tale, each myth that is part of the collection forcing the others in greater articulation and all of them contributing, via this process of competition, to the development of our consciousness. Nothing is ever settled, no view can ever be omitted from a comprehensive account. Plutarch or Diogenes Laertius, and not Dirac or von Neumann, are the models for presenting a knowledge of this kind in which the history of a science becomes an inseparable part of the science itself - it is essential for its further development as well as for giving content to the theories it contains at any particular moment. Experts and laymen, professionals and dilettani, truth-freaks and liars - they all are invited to participate in the contest and to make their contribution to the enrichment of our culture. The task of the scientist, however, is no longer 'to search for the truth', or 'to praise god', or 'to synthesize observations', or 'to improve predictions'. These are but side effects of an activity to which his attention is now mainly directed and which is 'to make the weaker case the stronger' as the sophists said, and thereby to sustain the motion of the whole.

Scientists now believe it’s even possible that our genetic expression fluctuates on a moment-to-moment basis. The research is revealing that our thoughts and feelings, as well as our activities—that is, our choices, behaviors, and experiences—have profound healing and regenerative effects on our bodies, as the men in the monastery study discovered. Thus your genes are being affected by your interactions with your family, friends, co-workers, and spiritual practices, as well as your sexual habits, your exercise levels, and the types of detergents you use. The latest research shows that approximately 90 percent of genes are engaged in cooperation with signals from the environment.8 And if our experience is what activates a good number of our genes, then our nature is influenced by nurturing. So why not harness the power of these ideas so that we can do everything possible to maximize our health and minimize our dependence on the prescription pad?

Treffen sich zwei Autor:innen. Sagt die eine: «Schreiben hat für mich etwas von einem bewölkten Himmel bei Nacht: Man sieht maximal eine Handvoll Sterne, ansonsten ist alles schwarz. Die Lichtpunkte, das sind die wenigen wirklich inspirierten, guten Momente. Das Dunkle, das ist der ganze Rest: die Zweifel, Rückschläge und unzähligen Jahre, in denen man einfach nur hart am Text arbeitet.» Sagt der andere: «Aber wieso machen wir es dann?» Antwortet die eine: «Keine Ahnung ... Ich glaube, ich sehe einfach gern in den Himmel.»

It is truly wonderful," he said, "how easily Society can console itself for the worst of its shortcomings with a little bit of clap-trap. The machinery it has set up for the detection of crime is miserably ineffective—and yet only invent a moral epigram, saying that it works well, and you blind everybody to its blunders from that moment. Crimes cause their own detection, do they? And murder will out (another moral epigram), will it? Ask Coroners who sit at inquests in large towns if that is true, Lady Glyde. Ask secretaries of life-assurance companies if that is true, Miss Halcombe. Read your own public journals. In the few cases that get into the newspapers, are there not instances of slain bodies found, and no murderers ever discovered? Multiply the cases that are reported by the cases that are not reported, and the bodies that are found by the bodies that are not found, and what conclusion do you come to? This. That there are foolish criminals who are discovered, and wise criminals who escape. The hiding of a crime, or the detection of a crime, what is it? A trial of skill between the police on one side, and the individual on the other. When the criminal is a brutal, ignorant fool, the police in nine cases out of ten win. When the criminal is a resolute, educated, highly-intelligent man, the police in nine cases out of ten lose. If the police win, you generally hear all about it. If the police lose, you generally hear nothing. And on this tottering foundation you build up your comfortable moral maxim that Crime causes its own detection! Yes—all the crime you know of. And what of the rest?

He had never loved her, never, never. They had never known one moment’s happiness together. Maxim was talking and I listened to him, but his words meant nothing to me. I did not really care. “I thought about Manderley too much,” he said. “I put Manderley first, before anything else. And it does not prosper, that sort of love. They don’t preach about it in the churches. Christ said nothing about stones, and bricks, and walls, the love that a man can bear for his plot of earth, his soil, his little kingdom. It does not come into the Christian creed.

In a little while it would be different, there would come tomorrow, and the next day, and another year. And we would be changed perhaps, never sitting quite like this again.Some of us would go away, or suffer, or die; the future stretched away in front of us, unknown, unseen, not perhaps what we wanted, not what we planned. This moment was safe though, this could not be touched. Here we sat together, Maxim and I, hand-in-hand, and the past and future mattered not at all. This was secure, this funny fragment of time he would never remember, never think bout again.

He complains much of our blindness, and cries often that we are to be pitied who content ourselves with so little. GOD, saith he, has infinite treasure to bestow, and we take up with a little sensible devotion, which passes in a moment. Blind as we are, we hinder GOD, and stop the current of His graces. But when he f nds a soul penetrated with a lively faith, He pours into it His graces and favors plentifully: there they flow like a torrent, which, after being forcibly stopped against its ordinary course, when it has found a passage, spreads itself with impetuosity and abundance.

It is a year and eight months since I last looked at these notes of mine. I do so now only because, being overwhelmed with depression, I wish to distract my mind by reading them through at random. I left them off at the point where I was just going to Homburg. My God, with what a light heart (comparatively speaking) did I write the concluding lines!—though it may be not so much with a light heart, as with a measure of self-confidence and unquenchable hope. At that time had I any doubts of myself? Yet behold me now. Scarcely a year and a half have passed, yet I am in a worse position than the meanest beggar. But what is a beggar? A fig for beggary! I have ruined myself—that is all. Nor is there anything with which I can compare myself; there is no moral which it would be of any use for you to read to me. At the present moment nothing could well be more incongruous than a moral. Oh, you self-satisfied persons who, in your unctuous pride, are forever ready to mouth your maxims—if only you knew how fully I myself comprehend the sordidness of my present state, you would not trouble to wag your tongues at me! What could you say to me that I do not already know? Well, wherein lies my difficulty? It lies in the fact that by a single turn of a roulette wheel everything for me, has become changed. Yet, had things befallen otherwise, these moralists would have been among the first (yes, I feel persuaded of it) to approach me with friendly jests and congratulations. Yes, they would never have turned from me as they are doing now! A fig for all of them! What am I? I am zero—nothing. What shall I be tomorrow? I may be risen from the dead, and have begun life anew. For still, I may discover the man in myself, if only my manhood has not become utterly shattered.

In their writing on education, Deci and Ryan proceed from the principle that humans are natural learners and children are born creative and curious, “intrinsically motivated for the types of behaviors that foster learning and development.” This idea is complicated, however, by the fact that part of learning anything, be it painting or programming or eighth-grade algebra, involves a lot of repetitive practice, and repetitive practice is usually pretty boring. Deci and Ryan acknowledge that many of the tasks that teachers ask students to complete each day are not inherently fun or satisfying; it is the rare student who feels a deep sense of intrinsic motivation when memorizing her multiplication tables. It is at these moments that extrinsic motivation becomes important: when behaviors must be performed not for the inherent satisfaction of completing them, but for some separate outcome. Deci and Ryan say that when students can be encouraged to internalize those extrinsic motivations, the motivations become increasingly powerful. This is where the psychologists return to their three basic human needs: autonomy, competence, and relatedness. When teachers are able to create an environment that promotes those three feelings, they say, students exhibit much higher levels of motivation. And how does a teacher create that kind of environment? Students experience autonomy in the classroom, Deci and Ryan explain, when their teachers “maximize a sense of choice and volitional engagement” while minimizing students’ feelings of coercion and control. Students feel competent, they say, when their teachers give them tasks that they can succeed at but that aren’t too easy — challenges just a bit beyond their current abilities. And they feel a sense of relatedness when they perceive that their teachers like and value and respect them.

The fact that the universe is illuminated where you stand—that your thoughts and moods and sensations have a qualitative character in this moment—is a mystery, exceeded only by the mystery that there should be something rather than nothing in the first place. Although science may ultimately show us how to truly maximize human well-being, it may still fail to dispel the fundamental mystery of our being itself. That doesn’t leave much scope for conventional religious beliefs, but it does offer a deep foundation for a contemplative life. Many truths about ourselves will be discovered in consciousness directly or not discovered at all.

One of the best guides to how to be self-loving is to give ourselves the love we are often dreaming about receiving from others. There was a time when I felt lousy about my over-forty body, saw myself as too fat, too this, or too that. Yet I fantasized about finding a lover who would give me the gift of being loved as I am. It is silly, isn't it, that I would dream of someone else offering to me the acceptance and affirmation I was withholding from myself. This was a moment when the maxim "You can never love anybody if you are unable to love yourself" made clear sense. And I add, "Do not expect to receive the love from someone else you do not give yourself.

The next time you make a donation to charity, don’t just think about the good turn you’re doing, but take a moment to consider that one day you may need to receive charity yourself. As far as we know, Seneca truly lived these words. Just a year or so after writing this letter, he was falsely accused of plotting against Nero. The price? Seneca was sentenced to commit suicide. As the historian Tacitus relates the scene, Seneca’s closest friends wept and protested the verdict. “Where,” Seneca asked them repeatedly, “are your maxims of philosophy, or the preparations of so many years’ study against evils to come? Who knew not Nero’s cruelty?” That is: he knew it could happen to him too, and so he was prepared for it.

As I detailed in my TED Talk, I think we all have two main characters in our heads: a rational decision-maker (the adult in your head) and an instant gratification monkey (the child in your head who doesn’t care about consequences and just wants to maximize the ease and pleasure of the current moment). For me, these two are in a constant battle, and the monkey usually wins. But I’ve found that if I turn life into a yin-yang situation—e.g., “work till 6 today, then no work till tomorrow”—it’s much easier to control the monkey in the work period. Knowing he has something fun to look forward to later makes him much more likely to cooperate. In my old system, the monkey was in a constant state of rebellion against a system that never really gave him any dedicated time.

In a little while it would be different, there would come to-morrow, and the next day, and another year. And we would be changed perhaps, never sitting quite like this again. Some of us would go away, or suffer, or die, the future stretched away in front of us, unknown, unseen, not perhaps what we wanted, not what we planned. This moment was safe though, this could not be touched. Here we sat together, Maxim and I, hand-in-hand, and the past and the future mattered not at all. This was secure, this funny fragment of time he would never remember, never think about again. He would not hold it sacred... For them it was just after lunch, quarter-past-three on a haphazard afternoon, like any hour, like any day. They did not want to hold it close, imprisoned and secure, as I did. They were not afraid.

I wanted to go on sitting there, not talking, not listening to the others, keeping the moment precious for all time, because we were peaceful, all of us, we were content and drowsy even as the bee who droned above our heads. In a little while it would be different, there would come tomorrow, and the next day, and another year. And we would be changed perhaps, never sitting quite like this again. Some of us would go away, or suffer, or die; the future stretched away in front of us, unknown, unseen, not perhaps what we wanted, not what we planned. This moment was safe though, this could not be touched. Here we sat together, Maxim and I, hand-in-hand, and the past and the future mattered not at all. This was secure, this funny fragment of time he would never remember, never think about again. He would not hold it sacred; he was talking about cutting away some of the undergrowth in the drive...

Bertrand Russell famously said: “It is undesirable to believe a proposition when there is no ground whatsoever for supposing it is true.” [but] Russell’s maxim is the luxury of a technologically advanced society with science, history, journalism, and their infrastructure of truth-seeking, including archival records, digital datasets, high-tech instruments, and communities of editing, fact-checking, and peer review. We children of the Enlightenment embrace the radical creed of universal realism: we hold that all our beliefs should fall within the reality mindset. We care about whether our creation story, our founding legends, our theories of invisible nutrients and germs and forces, our conceptions of the powerful, our suspicions about our enemies, are true or false. That’s because we have the tools to get answers to these questions, or at least to assign them warranted degrees of credence. And we have a technocratic state that should, in theory, put these beliefs into practice. But as desirable as that creed is, it is not the natural human way of believing. In granting an imperialistic mandate to the reality mindset to conquer the universe of belief and push mythology to the margins, we are the weird ones—or, as evolutionary social scientists like to say, the WEIRD ones: Western, Educated, Industrialized, Rich, Democratic. At least, the highly educated among us are, in our best moments. The human mind is adapted to understanding remote spheres of existence through a mythology mindset. It’s not because we descended from Pleistocene hunter-gatherers specifically, but because we descended from people who could not or did not sign on to the Enlightenment ideal of universal realism. Submitting all of one’s beliefs to the trials of reason and evidence is an unnatural skill, like literacy and numeracy, and must be instilled and cultivated.

Seeing the life force in human beings brings medicine [and education and healing] closer to gardening than to carpentry. I don't fix a rosebush. A rosebush is a living process, and as a student of that process, I can learn to prune, to nurture and cooperate with it in ways that allow it best to 'happen,' to maximize the life force in it even in the presence of disease [and difficulty and pain]. Simply trusting process has a great power. A colleague of mine was telling me about the birth of her grandchild. At one point in a long and difficult labor, her daughter had called out to her for help. My colleague experienced this as a moment of impotence, feeling that there was nothing that she could do to fix things. She had sat there holding her child's hand, trusting the process of birth and feeling that this was not enough. But perhaps it is. The trust of process that comes from personal knowledge and experience is really the foundation of helping and comforting one another. Without it all of our actions are driven by fear. Fear is the friction in all transitions.

If by adolescence limbic, autonomic, and endocrine systems are going full blast while the frontal cortex is still working out the assembly instructions, we’ve just explained why adolescents are so frustrating, great, asinine, impulsive, inspiring, destructive, self-destructive, selfless, selfish, impossible, and world changing. Think about this—adolescence and early adulthood are the times when someone is most likely to kill, be killed, leave home forever, invent an art form, help overthrow a dictator, ethnically cleanse a village, devote themselves to the needy, become addicted, marry outside their group, transform physics, have hideous fashion taste, break their neck recreationally, commit their life to God, mug an old lady, or be convinced that all of history has converged to make this moment the most consequential, the most fraught with peril and promise, the most demanding that they get involved and make a difference. In other words, it’s the time of life of maximal risk taking, novelty seeking, and affiliation with peers. All because of that immature frontal cortex.

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

Plants and animals don't fight the winter; they don't pretend it's not happening and attempt to carry on living the same lives that they lived in the summer. They prepare. They adapt. They perform extraordinary acts of metamorphosis to get them through. Winter is a time of withdrawing from the world, maximizing scant resources, carrying out acts of brutal efficiency and vanishing from sight; but that's where the transformation occurs. Winter is not the death of the life cycle, but it's crucible. Once we stop wishing it were summer, winter can be a glorious season in which the world takes on sparse beauty. It's a time for reflection and recuperation, for slow replenishment, for putting your house in order. Doing those deeply unfashionable things - slowing down, letting your spare time expand, resting, is a radical act now, but it is essential. This is a crossroads we all know, a moment when you need to shed a skin. If you do, you'll expose all those painful nerve endings and feel so raw that you'll need to take care of yourself for a while. If you don't then that skin will harden around you. It's one of the most important choices you'll ever make.

Reading Group Questions and Topics for Discussion 1. Maya Angelou begins her autobiography with a moment of public humiliation in church. Why do you think she chose this scene in particular? Do themes in this scene reappear throughout the memoir? 2. To Marguerite, her mother seems alternately charming elusive, unreliable, and strong. Which episodes in the novel illuminate her character? Do you think she was a good mother? 3. Mrs. Flowers “encouraged [Marguerite] to listen carefully to what country people called mother wit. That in those homely sayings was couched the collective wisdom of generations” (this page). What are some of the maxims that Angelou remembers hearing from Momma and Mother? Did any of these maxims strike a particular chord with you? Are there examples of “mother wit” that you remember from your own childhood, or pass on to those around you? 4. Angelou describes Marguerite as “superstitious” (this page). Can you find some examples of Marguerite's superstition? 5. How does Angelou describe her molestation and later her rape at the hands of Mr. Freeman? Were you surprised by her emotions? Was this terrible experience the defining moment of the novel or of Angelou's childhood? Why or why not? 6.

Maxims & Other Quotes II Exactly how we deal with our souls was at this moment the only question I thought worth asking. 181 Borges: What I most admire about Whitman is that he created Walt Whitman, an ideal projection not of himself but someone like him, a character every reader could find in his heart and admire. 184 Borges: Mythos, in Greek, is not a story that is false, it’s a story that is more than true. Myth is a tear in the fabric of reality, and immense energies pour through those holy fissures. Our stories, our poems, are rips in these holy fissures, as well, however slight. 193 Borges: Don’t question survival, mine or yours. More powers lie at your disposal than you realize. 194 Parini: I just don’t know enough. Borges: Nor I. But we all proceed on insufficient knowledge. 195 Borges: I’ve found a name for myself. Borges the Reenactor! The problem is, one never wins old battles. The losses only mount. 250 Borges: Remember that the battle between good and evil persists, and the writer’s work is constantly to reframe the argument, so that readers make the right choices. Never work from vanity. … What does Eliot say? ‘Humility is endless’ … We fail, and we fail again. We pick ourselves up. I’ve done it a thousand times, Guiseppe. Borges only deepens. 251

Maxim brought all ten fingertips to the hollow wood and reached for the metal laid within. He rotated both hands against the door and felt the shift of cogs, the clunk of pins sliding free, others sliding home. It was no simple lock, no combination to be turned, but Maxim Maresh had built this door, and he was the only one who ever opened it. He’d caught Rhy trying once, when the prince was just a boy. The prince had a fondness for discovering secrets, whether they belonged to a person or a palace, and the moment he discovered that the door was locked he must have gone and found Kell, dragged the black-eyed boy—still new to his benign breed of mischief—back up into the royal chamber. Maxim had walked in on the two, Rhy urging Kell on as the latter lifted wary fingers to the wood. Maxim had crossed the room at the sound of sliding metal and caught the boy’s hand before the door could open. It wasn’t a matter of ability. Kell was getting stronger by the day, his magic blooming like a spring tree, but even the young Antari—perhaps the young Antari most of all—needed to know that power had its limits. That rules were meant to be obeyed. Rhy had sulked and stormed, but Kell had said nothing as Maxim ushered them out. They had always been like that, so different in temper, Rhy’s hot and quick to burn, Kell’s cold and slow to thaw. Strange, thought Maxim, unlocking the door, in some ways Kell and the queen were so alike.

THE INSTRUCTION OF PTAHHOTEP Part IV If you are mighty, gain respect through knowledge And through gentleness of speech. Don’t command except as is fitting, He who provokes gets into trouble. Don't be haughty, lest you be humbled, Don’t be mute, lest you be chided. When you answer one who is fuming, Avert your face, control yourself. The flame of the hot-heart sweeps across. He who steps gently, his path is paved. He who frets all day has no happy moment, He who’s gay all day can’t keep house. Don’t oppose a great man’s action. Don’t vex the heart of one who is burdened; If he gets angry at him who foils him, The ka will part from him who loves him. Yet he is the provider along with the god, What he wishes should be done for him. When he turns his face back to you after raging, There will be peace from his ka; As ill will comes from opposition,. So goodwill increases love. Teach the great what is useful to him, Be his aid before the people; If you Set his knowledge impress his lord, Your sustenance will come from his ka As the favorite's belly is filled. So your back will be clothed by it, And his help will be there sustain you. For your superior whom you love And who lives by it, He in turn will give you good support. Thus will love of you endure In the belly of those who love you, He is a ka who loves to listen. If you are a magistrate of standing. Commissioned to satisfy the many, Hew a straight line, When you speak don't lean to one side. Beware lest one complain: “Judges, he distorts the matter!” And your deed turns into a judgment (of you). If you are angered by misdeed. Lean toward a man account of his rightness; Pass it over, don’t recall it, Since he was silent to you the first day If you are great after having been humble, Have gained wealth after having been poor In the past, in a town which you know, Knowing your former condition. Do not put trust in your wealth, Which came to you as gift of god; So that you will not fall behind one like you, To whom the same has happened, Bend your back to your superior, Your overseer from the palace; Then your house will endure in its wealth. Your rewards in their right place. Wretched is he who opposes a superior, One lives as long as he is mild, Baring the arm does not hurt it Do not plunder a neighbor’s house, Do not steal the goods of one near you, Lest he denounce you before you are heard A quarreler is a mindless person, If he is known as an aggressor The hostile man will have trouble in the neighborhood. This maxim is an injunction against illicit sexual intercourse. It is very obscure and has been omitted here. If you probe the character of a friend, Don’t inquire, but approach him, Deal with him alone, So as not to suffer from his manner. Dispute with him after a time, Test his heart in conversation; If what he has seen escapes him, If he does a thing that annoys you, Be yet friendly with him, don’t attack; Be restrained, don’t let fly, Don’t answer with hostility, Neither part from him nor attack him; His time does not fail to come, One does not escape what is fated Be generous as long as you live, What leaves the storehouse does not return; It is the food to be shared which is coveted. One whose belly is empty is an accuser; One deprived becomes an opponent, Don’t have him for a neighbor. Kindness is a man’s memorial For the years after the function.

Jesus Christ did not set a limit for Himself, neither did He follow all His own maxims to the letter. The Holy Spirit ever inspired His holy soul and, being entirely abandoned to its every breath, it had no need to consult the moment that had passed, to know how to act in that which was coming. The breath of grace shaped every moment according to the eternal truths subsisting in the invisible and unfathomable wisdom of the Blessed Trinity. The soul of Jesus Christ received these directions at every moment, and acted upon them externally. The Gospel shows in the life of Jesus Christ a succession of these truths; and this same Jesus who lives and works always, continues to live and work in the souls of His saints. If you would live according to the Gospel, abandon yourself simply and entirely to the action of God. Jesus Christ is its supreme mouthpiece. “He was yesterday, is to-day, and will be for ever.” (Hebr. xiii, 8); continuing, not recommencing His life. What He has done is finished; what remains to be done is being carried on at every moment. Each saint receives a share in this divine life, and in each, Jesus Christ is different, although the same in Himself. The life of each saint is the life of Jesus Christ; it is a new gospel. The cheeks of the spouse are compared to beds of flowers, to gardens filled with fragrant blossoms. The divine action is the gardener, admirably arranging the flower beds. This garden resembles no other, for among all the flowers there are no two alike, or that can be described as being of the same species, except in the fidelity with which they respond to the action of the Creator, in leaving Him free to do as He pleases, and, on their side, obeying the laws imposed on them by their nature. Let God act, and let us do what He requires of us; this is the Gospel; this is the general Scripture, and the common law.

As I sat down to dinner in the dining room in my accustomed place, with Maxim at the head of the table, I pictured Rebecca sitting in where I sat now, picking up her fork for the fish, and then the telephone ringing and Frith coming into the room and saying “Mr. Favell on the phone, Madam, wishing to speak to you,” and Rebecca would get up from her chair with a quick glance at Maxim, who would not say anything, who would go on eating his fish. And when she came back, having finished her conversation, and sat down in her place again, Rebecca would begin talking about something different, in a gay, careless way, to cover up the little cloud between them. At first Maxim would be glum, answering in monosyllables, but little by little she would win his humor back again, telling him some story of her day, about someone she had seen in Kerrith, and when they had finished the next course he would be laughing again, looking at her and smiling, putting out his hand to her across the table. “What the devil are you thinking about?” said Maxim. I started, the color flooding my face, for in that brief moment, sixty seconds in time perhaps, I had so identified myself with Rebecca that my own dull self did not exist, had never come to Manderley. I had gone back in thought and in person to the days that were gone. “Do you know you were going through the most extraordinary antics instead of eating your fish?” said Maxim. “First you listened, as though you heard the telephone, and then your lips moved, and you threw half a glance at me. And you shook your head, and smiled, and shrugged your shoulders. All in about a second. Are you practicing your appearance for the fancy dress ball?” He looked across at me, laughing, and I wondered what he would say if he really knew my thoughts, my heart, and my mind, and that for one second he had been the Maxim of another year, and I had been Rebecca. “You look like a little criminal,” he said, “what is it?” “Nothing,” I said quickly, “I wasn’t doing anything.” “Tell me what you were thinking?

Naval’s Laws The below is Naval’s response to the question “Are there any quotes you live by or think of often?” These are gold. Take the time necessary to digest them. “These aren’t all quotes from others. Many are maxims that I’ve carved for myself.” Be present above all else. Desire is suffering (Buddha). Anger is a hot coal that you hold in your hand while waiting to throw it at someone else (Buddhist saying). If you can’t see yourself working with someone for life, don’t work with them for a day. Reading (learning) is the ultimate meta-skill and can be traded for anything else. All the real benefits in life come from compound interest. Earn with your mind, not your time. 99% of all effort is wasted. Total honesty at all times. It’s almost always possible to be honest and positive. Praise specifically, criticize generally (Warren Buffett). Truth is that which has predictive power. Watch every thought. (Always ask, “Why am I having this thought?”) All greatness comes from suffering. Love is given, not received. Enlightenment is the space between your thoughts (Eckhart Tolle). Mathematics is the language of nature. Every moment has to be complete in and of itself. A Few of Naval’s Tweets that are Too Good to Leave Out “What you choose to work on, and who you choose to work with, are far more important than how hard you work.” “Free education is abundant, all over the Internet. It’s the desire to learn that’s scarce.” “If you eat, invest, and think according to what the ‘news’ advocates, you’ll end up nutritionally, financially, and morally bankrupt.” “We waste our time with short-term thinking and busywork. Warren Buffett spends a year deciding and a day acting. That act lasts decades.” “The guns aren’t new. The violence isn’t new. The connected cameras are new, and that changes everything.” “You get paid for being right first, and to be first, you can’t wait for consensus.” “My one repeated learning in life: ‘There are no adults.’ Everyone’s making it up as they go along. Figure it out yourself, and do it.” “A busy mind accelerates the passage of subjective time.

This is a good moment to remember one of Mansfield’s Manly Maxims: “Manly men tend their fields.” It means that we take care of the lives and property entrusted to us. It means that we take responsibility for everything in the “field assigned to us.” We cannot do this without knowledge. We cannot do it if we are ignorant of our times, blind to the trends shaping our lives, and oblivious to the basic knowledge that allows us to do what we are called to do as men. We must know enough about law, health, science, economics, politics, and technology to fulfill our roles. We should also know enough about our faith to stand our ground in a secular age, resist heresies, and teach our families. We also shouldn’t be without the benefits of literature and poetry, of good novels and stirring stories, all of which make us more relevant and more effective. We need all of this, and no one is going to force it upon us. Nor will we acquire what we need from a degree program or a study group alone, as valuable as these can be. The truth is that men who aspire to be genuine men and serve well have no choice: they must devote themselves to an aggressive program of self-education. They have to read books, stay current with websites and periodicals, consult experts, and put themselves in a position to know. It isn’t as hard as it sounds, particularly in our Internet age. Much of what a man needs to know can land in his iPad while he is sleeping, but he has to know enough to value this power in the first place. To ignore this duty can mean disaster. How many men have lost jobs because they did not see massive trends on the horizon? How many men have failed to stay intellectually sharp and so gave up ground in their professions to others with more active minds? How many have lost money through uninformed investments or have not taken opportunities in expanding fields or have missed promotions because they had not bothered to learn about new technologies or what changes social media, for example, would bring to their jobs? I do not want to be negative. Learning is a joy. Reading is one of the great pleasures of life. A man ought to invest in knowledge because it is part of living in this world fully engaged and glorifying God. Yet our times also make it essential. The amount of knowledge in the world is increasing. Technology is transforming our lives. New trends can rise like floodwaters and sweep devastation into our homes. Men committed to tending their fields learn, study, research, dig out facts, and test theories. They know how to safeguard their families. They serve well because they serve as informed men.

[...] Pourtant, s’il n’existe pas de moyen infaillible pour permettre au futur disciple d’identifier un Maître authentique par une procédure mentale uniquement, il existe néanmoins cette maxime ésotérique universelle (127) que tout aspirant trouvera un guide authentique s’il le mérite. De même que cette autre maxime qu’en réalité, et en dépit des apparences, ce n’est pas celui qui cherche qui choisit la voie, mais la voie qui le choisit. En d’autres termes, puisque le Maître incarne la voie, il a, mystérieusement et providentiellement, une fonction active à l’égard de celui qui cherche, avant même que l’initiation établisse la relation maître-disciple. Ce qui permet de comprendre l’anecdote suivante, racontée par le Shaykh marocain al-’Arabî ad-Darqâwî (mort en 1823), l’un des plus grands Maîtres soufis de ces derniers siècles. Au moment en question, il était un jeune homme, mais qui représentait déjà son propre Shaykh, ’Alî al-Jamal, à qui il se plaignit un jour de devoir aller dans tel endroit où il craignait de ne trouver aucune compagnie spirituelle. Son Shaykh lui coupa la parole : « Engendre celui qu’il te faut! » Et un peu plus tard, il lui réitéra le même ordre, au pluriel : « Engendre-les! »(128) Nous avons vu que le premier pas dans la voie spirituelle est de « renaître »; et toutes ces considérations laissent entendre que nul ne « mérite » un Maître sans avoir éprouvé une certaine conscience d’« inexistence » ou de vide, avant-goût de la pauvreté spirituelle (faqr) d’où le faqîr tire son nom. La porte ouverte est une image de cet état, et le Shaykh ad-Darqâwî déclare que l’un des moyens les plus puissants pour obtenir la solution à un problème spirituel est de tenir ouverte « la porte de la nécessité »(129) et de prendre garde qu’elle ne se referme. On peut ainsi en déduire que ce « mérite » se mesurera au degré d’acuité du sens de la nécessité chez celui qui cherche un Maître, ou au degré de vacuité de son âme, qui doit être en effet suffisamment vide pour précipiter l’avènement de ce qui lui est nécessaire. Et soulignons pour terminer que cette « passivité » n’est pas incompatible avec l’attitude plus active prescrite par le Christ : « Cherchez et vous trouverez; frappez et l’on vous ouvrira », puisque la manière la plus efficace de « frapper » est de prier, et que supplier est la preuve d’un vide et l’aveu d’un dénuement, d’une « nécessité » justement. En un mot, le futur disciple a, aussi bien que le Maître, des qualifications à actualiser. 127. Voir, dans le Treasury of Traditional Wisdom de Whitall Perry, à la section réservée au Maître spirituel, pp. 288-95, les citations sur ce point particulier, de même que sur d’autres en rapport avec cet appendice. 128. Lettres d'un Maître soufi, pp. 27-28. 129. Ibid., p. 20. - Le texte dit : « porte de la droiture », erreur de traduction corrigée par l’auteur, le terme arabe ayant bien le sens de « nécessité », et même de « besoin urgent ». (NdT)

Given that at all times, so long as there have been human beings, there have also been herds of human beings (racial groups, communities, tribes, peoples, states, churches) and always a great many followers in relation to the small number of those issuing orders―and taking into consideration also that so far nothing has been better and longer practised and cultivated among human beings than obedience, we can reasonably assume that typically now the need for obedience is inborn in each individual, as a sort of formal conscience which states "You are to do something or other without conditions, and leave aside something else without conditions," in short, "Thou shalt." This need seeks to satisfy itself and to fill its form with some content. Depending on its strength, impatience, and tension, it seizes on something, without being very particular, like a coarse appetite, and accepts what someone or other issuing commands―parents, teachers, laws, class biases, public opinion―shouts in people's ears. The curiously limitation of human development―the way it hesitates, takes so long, often regresses, and turns around on itself―is based on the fact that the herd instinct of obedience is passed on best and at the expense of the art of commanding. If we imagine this instinct at some point striding right to its ultimate excess, then there would finally be a total lack of commanders and independent people, or they would suffer inside from a bad conscience and find it necessary first to prepare a deception for themselves in order to be able to command, as if they, too, were only obeying orders. This condition is what, in fact, exists nowadays in Europe: I call it the moral hypocrisy of those in command. They don't know how to protect themselves from their bad conscience except by behaving as if they were carrying out older or higher orders (from ancestors, the constitution, rights, law, or even God), or they even borrow herd maxims from the herd way of thinking, for example, as "the first servant of their people" or as "tools of the common good." On the other hand, the herd man in Europe today makes himself appear as if he is the single kind of human being allowed, and he glorifies those characteristics of his thanks to which he is tame, good natured, and useful to the herd, as the really human virtues, that is, public spiritedness, wishing everyone well, consideration, diligence, moderation, modesty, forbearance, and pity. For those cases, however, where people believe they cannot do without a leader and bell wether, they make attempt after attempt to replace the commander by adding together collections of clever herd people All the representative constitutional assemblies, for example, have this origin. But for all that, what a blissful relief, what a release from a pressure which is growing unbearable is the appearance of an absolute commander for these European herd animals. The effect which the appearance of Napoleon made was the most recent major evidence for that:―the history of the effect of Napoleon is almost the history of the higher happiness which this entire century derived from its most valuable men and moments.

Given that at all times, so long as there have been human beings, there have also been herds of human beings (racial groups, communities, tribes, peoples, states, churches) and always a great many followers in relation to the small number of those issuing orders - and taking into consideration also that so far nothing has been better and longer practised and cultivated among human beings than obedience, we can reasonably assume that typically now the need for obedience is inborn in each individual, as a sort of formal conscience which states "You are to do something or other without conditions, and leave aside something else without conditions," in short, "Thou shalt." This need seeks to satisfy itself and to fill its form with some content. Depending on its strength, impatience, and tension, it seizes on something, without being very particular, like a coarse appetite, and accepts what someone or other issuing commands - parents, teachers, laws, class biases, public opinion - shouts in people's ears. The curiously limitation of human development - the way it hesitates, takes so long, often regresses, and turns around on itself - is based on the fact that the herd instinct of obedience is passed on best and at the expense of the art of commanding. If we imagine this instinct at some point striding right to its ultimate excess, then there would finally be a total lack of commanders and independent people, or they would suffer inside from a bad conscience and find it necessary first to prepare a deception for themselves in order to be able to command, as if they, too, were only obeying orders. This condition is what, in fact, exists nowadays in Europe: I call it the moral hypocrisy of those in command. They don't know how to protect themselves from their bad conscience except by behaving as if they were carrying out older or higher orders (from ancestors, the constitution, rights, law, or even God), or they even borrow herd maxims from the herd way of thinking, for example, as "the first servant of their people" or as "tools of the common good." On the other hand, the herd man in Europe today makes himself appear as if he is the single kind of human being allowed, and he glorifies those characteristics of his thanks to which he is tame, good natured, and useful to the herd, as the really human virtues, that is, public spiritedness, wishing everyone well, consideration, diligence, moderation, modesty, forbearance, and pity. For those cases, however, where people believe they cannot do without a leader and bell wether, they make attempt after attempt to replace the commander by adding together collections of clever herd people All the representative constitutional assemblies, for example, have this origin. But for all that, what a blissful relief, what a release from a pressure which is growing unbearable is the appearance of an absolute commander for these European herd animals. The effect which the appearance of Napoleon made was the most recent major evidence for that: - the history of the effect of Napoleon is almost the history of the higher happiness which this entire century derived from its most valuable men and moments.

Great Roofing Tips You Should Check Out To make sure that you get the right roof for your needs, learn more about it before you hire someone to install one. This article is going to teach you a few things that can help you to have a roofing project that goes well. You just might learn a thing or two about roofing that can save you some time or money. Don't mess around with your roof if the weather is inclement. Not only does it make it more dangerous for you to go up there, but it can also ruin the work you're attempting to do. Wait for nice weather, both temperature and storm-wise, and then take advantage of the beautiful day. Always be safe when you're up on your roof. If you don't know what you're doing, don't go up there! Wear the right safety gear and don't do anything that puts your body at risk. Remember to bring along the right tools for the job as well to ensure you do the work right. Safety should always be your primary concern when repairing a roof. A quick way to seriously injure yourself is to try to work on your roof in wet conditions. Put a bucket beneath any leaks until the weather improves, then go inspect the roof and see if it's possible for you to repair it. Gutter To protect the integrity of your roof, clean the gutters regularly. Many roof problems, such as leaking, are caused by back-ups in the gutter system. Having a clogged gutter means that rain and snow cannot adequately drain and that puts an extra burden on your roofing materials. Buy tools to make cleaning the gutters faster and easier on you. If you have a hard time getting debris out of your gutter, you may want to bring in some new tools. Try fastening a metal angle on the end of a long board, then move the material towards you with a raking motion. Afterwards, clear out extra debris with a wire brush. While you should give your gutter periodic deep cleanings, there are certain things you should get away from your gutter the moment you see them. Litter, twigs, and pine needles are all big clogging culprits, and knocking them out of the way will help you prevent problems with your own gutter. These short tips have given you the knowledge you needed. These tips will maximize your knowledge of roofing. It can be a nightmare to repair or replace your roof if you are not educated on the matter.

The moment you move to protecting the status quo instead of disrupting the status quo, you put yourself at risk.

Begin with a decision. Decide that from this moment you will change your life. So far, external events and the impact of the environment influenced your everyday life. Everything that has happened to you today, in this moment, is the result of your previous decisions and thoughts. From now on you will take charge of your life. Control what you can, and control your reaction about things you can’t control. What do you like to do? What can you do right now? What do you need? Answer these questions. When you answer only two questions similarly, you face a situation that requires attention. Think about how can you change to give the same answer to all the three questions. When all the three match it means you found something that adds immediate value to your life. If you promise yourself something, make sure to fulfill it. The greatest disappointment you can feel is when you lose credibility in your own eyes. When a promise is made but isn’t kept, it creates a sense of emptiness, a sense of unfinished business. The worst case is when you don’t keep a promise you made for yourself. It is important to stay credible in your own eyes. Better start with smaller promises. Today I will walk home instead of taking the bus. Or, this weekend I’ll have a picnic instead of watching TV. Then work up to the bigger ones like, I’m going to learn to play the violin. Remember to build up credibility, take responsibility, and keep promises to yourself. If you keep your own promises you cultivate self-respect. Self-respect generates self-love. If you love yourself, you’ll love your innate abilities. If you love them, you’ll love using them. If you love using them, doors will open even in the thickest walls. This is what I call a positive circle. Opening new doors requires new skills. You cannot make a difference in your life relying only on your past. Be opened to new things. Be persistent and do not give up. Vow that you will not give up until you achieve your goal, what you were born to do! The length or difficulty of the road ahead can make a lot of people stop before they even cross the start line. Set off and take the first step. Divide the distance into manageable stages. Do a little bit more than you’re comfortable with. Undertake a little bit more and keep your commitments. Only in this way is it possible to begin to develop a new habit that will make you stronger. Believe in yourself. Believe that you can do it. When you begin to make a living from your hobby, people will tell you things like, “you’ll die of hunger.

Attitude is everything. Of course there will be hard moments on the way. Of course there will be moments when you have to do things you don’t want to do. But you can choose either to see these moments as small blips on the radar of the overall adventure of your life or to focus on them, blow them out of proportion, and make them the entire scope of the landscape. The best thing a champion can do is maximize the good moments and minimize the uncomfortable ones. This is the fastest, best, most fun way to the top.

Three areas, all based on personal choice and personal action, maximize the activity of our naturally occurring self-healing capability. The first is our choice of attitudes and mental influences. When we choose to think, believe, and act from a position of power, refusing to be a victim of circumstances, the healer within is automatically strengthened. When we refuse to live under the influence of worry and doubt, the internal medicine is enriched. The second area of choice is lifestyle: nutrition, exercise, rest, relationships, finances, work, spiritual practice, play, water intake, avoidance of alcohol and cigarettes, and so on. From moment to moment, each of us personally elects whether to enhance or sabotage the healer within through our behaviors and personal choices.

Life suddenly seems tenuous, and it makes me want to really live my life full out and to maximize the value of every moment.

A RECIPE FOR BADASS CONFIDENCE -I will always be able to get a job if I need one. -Billions of people are living far less expensive lives than mine, and yet many millions of these people are surely happier than me. What is their secret? -While I don’t control the entire world, I am in control of my response to everything I experience. And my response is the part that determines my happiness. -I am in control of my cost of living. Everything I do is a decision, and it’s made by me, not the world around me. -I can always learn new things. With proper dedication, I can gain any skill that I want or need. This means when I depend on other people, it’s just a positive choice we are both making. When others depend on me, they are acknowledging my strength and I will choose to pass some of it on to them. -My kids will be just fine. Just by giving them my love and support and being honest with them. They don’t need prestige and they don’t need the support of multimillionaire parents to prosper in life. Nobody does. -Exotic Travel (just like any other luxury) is not a necessity for a happy life. At a moment’s notice, I could choose to spend the rest of my life within driving distance of this spot, and still lead a completely blissful existence forever. -But on the other side of that same coin, I can always move. My current location is a mixture of chance and choice, but people move all the time and their lives are usually better for it. -I can always make friends. No matter where you drop me in the world, I could build up a loving support network of warm and caring relationships. Because people are the same everywhere – we all just want to be valued and given some warm attention. -I know that my real goal in life is happiness, and I will always have the right tools available to me to maximize my happiness. They’re everywhere, and they are free. -Millions of others have achieved this before me, with fewer advantages and in harder times. I have more than enough personal power to get this shit done, in spades.

In the absence of continual external reinforcement, we must be our own monitor, and quality of presence is often the best gauge. We cannot expect to touch excellence if “going through the motions” is the norm of our lives. On the other hand, if deep, fluid presence becomes second nature, then life, art, and learning take on a richness that will continually surprise and delight. Those who excel are those who maximize each moment’s creative potential—for these masters of living, presence to the day-to-day learning process is akin to that purity of focus others dream of achieving in rare climactic moments when everything is on the line. The secret is that everything is always on the line. The more present we are at practice, the more present we will be in competition, in the boardroom, at the exam, the operating table, the big stage. If we have any hope of attaining excellence, let alone of showing what we’ve got under pressure, we have to be prepared by a lifestyle of reinforcement. Presence must be like breathing.

But in kissing Maxim, in the moment of having his lips upon mine, of having him respond, of having his fullest ardor, of having his deepest devotion, I’d realized just how much I wanted to kiss him again. And again. And again.

Un slide est réussi à partir du moment où il devient impossible de le tronquer sans le dénaturer. Soustrayez des éléments jusqu'à atteindre cette limite, l'objectif étant d'obtenir un impact maximal avec un minimum de matière.

The butterfly counts not months but moments and has time enough

I start with interrogating the way the word ‘creativity’ circulates and gets used in corporate settings. What does it mean to be ‘creative’ in any corporation? If we agree that one of the key ingredients of creativity is ‘to create’, then we can safely say that most of the American people feel alienated from the work they do and from their employers, because they can’t create in the deep sense of what creativity means. Even those who do, most of them feel alienated from the product they create, because they feel it is being utilized for profit only. One quick example that comes to mind is utilizing technological advancement for surveillance and manufacturing weapons. Over the years, I have talked to many people in different professions from pilots to engineers, from coders to programmers, from doctors to other healthcare professionals, who repeatedly confirmed that they often feel that the human and creative value of what they accomplish only seems to matter to the extent it can be monetized and used to expand businesses and increase profits for the few at the top. As such, people feel alienated even with their most creative products and moments. And, if they decide to be critical of the status quo and challenge it (being critical is another key ingredient in creativity), then they face disciplinary action or dismissal from their work. Creativity, then, as propagated by corporate interests really means being creative in maximizing profits and numbers for the few at the top, and to do so, one needs to be creative to lure as many customers as possible to buy products. So, two of the key ingredients of creativity (to create and to be critical) are often replaced with maximizing profits and marketing. [From “On the Great Resignation” published on CounterPunch on February 24, 2023]

In Mel Robbins's words: "I feel that the Rule helps me re-assert control the moment the life tries to take control over me.