Medium Motivational Quotes

There is a vitality, a life force, an energy, a quickening that is translated through you into action, and because there is only one of you in all of time, this expression is unique. And if you block it, it will never exist through any other medium and it will be lost. The world will not have it. It is not your business to determine how good it is nor how valuable nor how it compares with other expressions. It is your business to keep it yours clearly and directly, to keep the channel open. You do not even have to believe in yourself or your work. You have to keep yourself open and aware to the urges that motivate you. Keep the channel open. ... No artist is pleased. [There is] no satisfaction whatever at any time. There is only a queer divine dissatisfaction, a blessed unrest that keeps us marching and makes us more alive than the others

There is a vitality, a life force, a quickening that is translated through you into action, and there is only one of you in all time, this expression is unique, and if you block it, it will never exist through any other medium; and be lost. The world will not have it. It is not your business to determine how good it is, not how it compares with other expression. It is your business to keep it yours clearly and directly, to keep the channel open. You do not even have to believe in yourself or your work. You have to keep open and aware directly to the urges that motivate you. Keep the channel open. No artist is pleased. There is no satisfaction whatever at any time. There is only a queer, divine dissatisfaction, a blessed unrest that keeps us marching and makes us more alive than the others.

Friction is necessary. Ease of life leads to complacency and the atrophy of the human will and spirit. Within our struggles lives our strength, within our trials lives our triumphs. Friction creates a platform for change, generates heat and or fervor and creates a motivational charge that gives us an opportunity to be better. A gem cannot be polished without friction and so neither a person without hardships. Friction within and friction without sharpens our senses and revives our internal resolutions. Friction is uncomfortable, hardships are distressing but both are necessary. We cannot light a match without friction nor can we hone steal. Uncomfortable as it may be, our adversity ultimately lights a fire and sharpens our very will to flourish. Today, let us not be discouraged, let us not be bitter in our suffering rather let us be encouraged as we look to our trials as a medium that will eventually make us better.

Today I choose self acceptance. Today I choose to walk in the direction of simply what feels good to me. Today I believe my spirit instead of my thoughts. Today I am free.

I confessed that I had a burning desire to be excellent, but no faith that I could be. Martha said to me, very quietly: “There is a vitality, a life force, an energy, a quickening that is translated through you into action, and because there is only one of you in all of time, this expression is unique. And if you block it, it will never exist through any other medium and it will be lost. The world will not have it. It is not your business to determine how good it is nor how valuable nor how it compares with other expressions. It is your business to keep it yours clearly and directly, to keep the channel open. You do not even have to believe in yourself or your work. You have to keep yourself open and aware to the urges that motivate you. Keep the channel open. As for you, Agnes, you have so far used about one-third of your talent.” “But,” I said, “when I see my work I take for granted what other people value in it. I see only its ineptitude, inorganic flaws, and crudities. I am not pleased or satisfied.” “No artist is pleased.” “But then there is no satisfaction?” “No satisfaction whatever at any time,” she cried out passionately. “There is only a queer divine dissatisfaction, a blessed unrest that keeps us marching and makes us more alive than the others.

There is a vitality, a life force, an energy, a quickening that is translated through you into action, and because there is only one of you in all of time, this expression is unique. And if you block it, it will never exist through any other medium and it will be lost. The world will not have it. It is not your business to determine how good it is nor how valuable nor how it compares with other expressions. It is your business to keep it yours clearly and directly, to keep the channel open. You do not even have to believe in yourself or your work. You have to keep yourself open and aware to the urges that motivate you. Keep the channel open. … No artist is pleased. [There is] no satisfaction whatever at any time. There is only a queer divine dissatisfaction, a blessed unrest that keeps us marching and makes us more alive than the others.

But in dozens and dozens of studies, Latham and Locke found that setting goals increased performance and productivity 11 to 25 percent.5 That’s quite a boost. If an eight-hour day is our baseline, that’s like getting two extra hours of work simply by building a mental frame (aka a goal) around the activity. But not every goal is the same. “We found that if you want the largest increase in motivation and productivity,” says Latham, “then big goals lead to the best outcomes. Big goals significantly outperform small goals, medium-sized goals, and vague goals. It comes down to attention and persistence—which are two of the most important factors in determining performance. Big goals help focus attention, and they make us more persistent. The result is we’re much more effective when we work, and much more willing to get up and try again when we fail.

There is a vitality, a life force, an energy, a quickening that is translated through you into action, and because there is only one of you in all of time, this expression is unique. And if you block it, it will never exist through any other medium and it will be lost. The world will not have it. It is not your business to determine how good it is nor how valuable nor how it compares with other expressions. It is your business to keep it yours clearly and directly, to keep the channel open. You do not even have to believe in yourself or your work. You have to keep yourself open and aware to the urges that motivate you. Keep the channel open. No artist is pleased. There is no satisfaction whatever at any time. There is only a queer divine dissatisfaction, a blessed unrest that keeps us marching and m akes us more alive than the others.

Existence is a medium of art.

Being kind takes more heart than effort.

There is a vitality, a life force, an energy, a quickening that is translated through you into action, and because there is only one of you in all of time, this expression is unique. And if you block it, it will never exist through any other medium and it will be lost. The world will not have it. It is not your business to determine how good it is nor how valuable nor how it compares with other expressions. It is your business to keep it yours clearly and directly, to keep the channel open. You do not even have to believe in yourself or your work. You have to keep yourself open and aware to the urges that motivate you. Keep the channel open. ...

But even if men wanted to read the truth about their condition, women would still be the decisive factor. Though both men and women read, women are in addition the big consumers. Since women do most of the buying, most advertising campaigns are aimed directly or indirectly at them. Since most Western papers are financed largely through advertising, they cannot risk displeasing women by their editorial content; the day on which they do so, they would hear from their advertisers in no uncertain terms. Men would not stand a chance, even if they wanted to publish independent opinions about women, of being published in any medium addressing both sexes, as the great majority do. The same is true of television, financed as it is in most Western countries by advertisers, promoters, publicity aimed at consumers. Here too the editorial content must pass female censorship. It is not pre-censored, of course, but subject to a censorship which functions on the principle that the producer is done for if the product does not sell. The producer is therefore motivated to avoid catastrophe by censoring himself.

In every era there comes a moment when the collective thoughts, whims, and motivations of a people become so self-absorbed, so malignant, so unheeding that nature itself revolts. Man scars the land such that it finally rebels against him. As thoughts can spread despair and death like seedlings of weeds strewn by the wind, so they eventually draw the Gardener to pluck them out. The vetches must be pulled, roots and all. When this happens, the Medium ceases to bless, and instead, it curses. Instead of healing, it spews poison. It happens swiftly and terribly. The ancients gave it a name, this culling process that blackens the world. They named it after a wasting disease that occurs in once-healthy groves of trees. They called it the Blight.

Oh, I had all sorts of ego-polishing notions about my unhappy self. And I had theories, too. What, after all, is a depressed intellectual without his theories? I can’t reconstruct the details of them now. It would be too boring to try. But there was a lot of Nietzsche involved and Freud, too—oh, and Marx. That was it, my trinity: Nietzsche, Freud, and Marx. Which is to say I believed that power, sex, and money explained all human interactions, all history, and all the world. To pretend anything else, I thought, was rank hypocrisy, the worst of intellectual sins. Faith was a scam, Hope was a lie, Love was an illusion. Power, sex, and money—these three—were the real, the only stuff of life. And the greatest of these, of course, was sex. I don’t remember how I worked all this out philosophically. But for some reason, the other two persons of my trinity—power and money—were things to be disdained. They were motive forces for them, you know, for society’s evil masters, the greedy, the corrupt, the makers of orthodoxy. Sex, though—sex was for us. It was the expressive medium of the liberated, the unconventional, the unbowed, the Natural Man. When it came to sex, there was nothing—nothing consensual—that could repel or alienate such enlightened folks as we. Anyone who questioned that doctrine or looked askance at some sexual practice, anyone who even wondered aloud if perhaps, like any other appetite—for food, say, or alcohol or material goods—our sexual desire might occasionally require discipline or restraint, was painfully irrelevant, grossly out of the loop, unhip in the extreme. No, no. A free man, a natural man, a new man—so my theories went—threw off hypocrisy and explored his sexuality to its depths.

And so it’s this quality—honesty—that makes body language an ideal medium for coordinating some of our most important activities. It’s simply too easy, too tempting, to lie with words. So in matters of life, death, and finding mates, we're often wise to shut up and let our bodies do the talking.

It is generally supposed, and not least by Catholics, that the Catholic who writes fiction is out to use fiction to prove the truth of the Faith, or at the least, to prove the existence of the supernatural. He may be. No one certainly can be sure of his low motives except as they suggest themselves in his finished work, but when the finished work suggests that pertinent actions have been fraudulently manipulated or overlooked or smothered, whatever purposes the writer started out with have already been defeated. What the fiction writer will discover, if he discovers anything at all, is that he himself cannot move or mold reality in the interests of an abstract truth. The writer learns, perhaps more quickly than the reader, to be humble in the face of what-is. What-is is all he has to do with; the concrete is his medium; and he will realize eventually that fiction can transcend its limitations only by staying within them.

There is vitality, a life force, energy, a quickening that is translated through you into action, and because there is only one of you in all of time, this expression is unique. And if you block it, it will never exist through any other medium and it will be lost. The world will not have it. It is not your business to determine how good it is nor how valuable nor how it compares with other expressions. It is your business to keep it yours clearly and directly, to keep the channel open. You do not even have to believe in yourself or your work. You have to keep yourself open and aware to the urges that motivate you. Keep the channel open. . . .

You had something special planned by and for your own soul when you arrived on this earth as the name you wear today. Trust in the Universe. Be open, welcoming, and receptive. Have confidence in yourself. Know that you have the experience to deal with whatever comes your way. Remember, this is your life and you are here to shine.

There is a vitality, a life force, an energy, a quickening that is translated through you into action, and because there is only one of you in all of time, this expression is unique. And if you block it, it will never exist through any other medium and it will be lost. The world will not have it. It is not your business to determine how good it is nor how valuable nor how it compares with other expressions. It is your business to keep it yours clearly and directly, to keep the channel open. You do not even have to believe in yourself and your work. You have to keep yourself open and aware to the urges that motivate you. Keep the channel open. . . . No artist is pleased. [There is no] satisfaction whatever at any time . . . There is only a queer divine dissatisfaction, a blessed unrest that keeps us marching and makes us more alive than the others.

Great writers and my mom never used food as an object. Instead it was a medium, a catalyst to mend hearts, to break down barriers, to build relationships. Mom's cooking fed body and soul. She used to quip, "If the food is good, there's no need to talk about the weather." That was my mantra for years---food as meal and conversation, a total experience. I leaned my forehead against the glass and thought again about Emma and the arrowroot. Mom had highlighted it in my sophomore English class. "Jane Fairfax knew it was given with a selfish heart. Emma didn't care about Jane, she just wanted to appear benevolent." "That girl was stupid. She was poor and should've accepted the gift." The football team had hooted for their spokesman. "That girl's name was Jane Fairfax, and motivation always matters." Mom's glare seared them. I tried to remember the rest of the lesson, but couldn't. I think she assigned a paper, and the football team stopped chuckling. Another memory flashed before my eyes. It was from that same spring; Mom was baking a cake to take to a neighbor who'd had a knee replacement. "We don't have enough chocolate." I shut the cabinet door. "We're making an orange cake, not chocolate." "Chocolate is so much better." "Then we're lucky it's not for you. Mrs. Conner is sad and she hurts and it's spring. The orange cake will not only show we care, it'll bring sunshine and spring to her dinner tonight. She needs that." "It's just a cake." "It's never just a cake, Lizzy." I remembered the end of that lesson: I rolled my eyes----Mom loathed that----and received dish duty. But it turned out okay; the batter was excellent. I shoved the movie reel of scenes from my head. They didn't fit in my world. Food was the object. Arrowroot was arrowroot. Cake was cake. And if it was made with artisan dark chocolate and vanilla harvested by unicorns, all the better. People would crave it, order it, and pay for it. Food wasn't a metaphor---it was the commodity---and to couch it in other terms was fatuous. The one who prepared it best won.

This book festival...grew to attract thousands of visitors every year. Now they felt like they needed a new purpose. The festival’s continuing existence felt assured. What was it for? What could it do? How could it make itself count? The festival’s leadership reached out to me for advice on these questions. What kind of purpose could be their next great animating force? Someone had the idea that the festival’s purpose could be about stitching together the community. Books were, of course, the medium. But couldn’t an ambitious festival set itself the challenge of making the city more connected? Couldn’t it help turn strong readers into good citizens? That seemed to me a promising direction—a specific, unique, disputable lodestar for a book festival that could guide its construction...We began to brainstorm. I proposed an idea: Instead of starting each session with the books and authors themselves, why not kick things off with a two-minute exercise in which audience members can meaningfully, if briefly, connect with one another? The host could ask three city- or book-related questions, and then ask each member of the audience to turn to a stranger to discuss one of them. What brought you to this city—whether birth or circumstance? What is a book that really affected you as a child? What do you think would make us a better city? Starting a session with these questions would help the audience become aware of one another. It would also break the norm of not speaking to a stranger, and perhaps encourage this kind of behavior to continue as people left the session. And it would activate a group identity—the city’s book lovers—that, in the absence of such questions, tends to stay dormant. As soon as this idea was mentioned, someone in the group sounded a worry. “But I wouldn’t want to take away time from the authors,” the person said. There it was—the real, if unspoken, purpose rousing from its slumber and insisting on its continued primacy. Everyone liked the idea of “book festival as community glue” in theory. But at the first sign of needing to compromise on another thing in order to honor this new something, alarm bells rang. The group wasn’t ready to make the purpose of the book festival the stitching of community if it meant changing the structure of the sessions, or taking time away from something else. Their purpose, whether or not they admitted it, was the promotion of books and reading and the honoring of authors. It bothered them to make an author wait two minutes for citizens to bond. The book festival was doing what many of us do: shaping a gathering according to various unstated motivations, and making half-hearted gestures toward loftier goals.

THOUGHTS WHICH ARE MIXED WITH ANY OF THE FEELINGS OF EMOTIONS, CONSTITUTE A "MAGNETIC" FORCE WHICH ATTRACTS, FROM THE VIBRATIONS OF THE ETHER, OTHER SIMILAR, OR RELATED THOUGHTS. A thought thus "magnetized" with emotion may be compared to a seed which, when planted in fertile soil, germinates, grows, and multiplies itself over and over again, until that which was originally one small seed, becomes countless millions of seeds of the SAME BRAND! The ether is a great cosmic mass of eternal forces of vibration. It is made up of both destructive vibrations and constructive vibrations. It carries, at all times, vibrations of fear, poverty, disease, failure, misery; and vibrations of prosperity, health, success, and happiness, just as surely as it carries the sound of hundreds of orchestrations of music, and hundreds of human voices, all of which maintain their own individuality, and means of identification, through the medium of radio. From the great storehouse of the ether, the human mind is constantly attracting vibrations which harmonize with that which DOMINATES the human mind. Any thought, idea, plan, or purpose which one holds in one's mind attracts, from the vibrations of the ether, a host of its relatives, adds these "relatives" to its own force, and grows until it becomes the dominating, MOTIVATING MASTER of the individual in whose mind it has been housed.

Deprived of my universe, evicted from my room, with my very tenancy of my body jeopardized by the enemies about me, infiltrated to the bone by fever, I was alone and wished I could die. It was then that my grandmother entered the room and, as my shriveled heart expanded, broad vistas of hope opened to me. She was in a tea gown of cotton cambric which she always wore about the house if one of us was ill (because she felt more at home in it, or so she said, always alleging selfish motives for what she did), and which was her nun’s habit, the handmaid’s and night nurse’s tunic in which she would care for us and watch over us. But, unlike the attentions of nuns, handmaids, and night nurses, the kindness they exercise, the excellence we admire in them, and the gratitude we owe them, which have the effect of increasing both our impression of being a stranger to them and the feeling of aloneness that makes us keep to ourselves the unshared burden of our thoughts and our desire to live, I knew with my grandmother that, however overpowering any cause of my sorrow might be, its expression would be met by a sympathy that was even greater, that whatever was in me, my cares, my wishes, would rouse within my grandmother a desire, even stronger than my own, for the protection and betterment of my life; and my thoughts became hers without alteration, passing from my mind to hers without changing medium or person.

The female is uniformly more easily hypnotised than the male throughout the animal world, and it may be seen from the following how closely hypnotic phenomena are related to the most ordinary events. I have already described, in discussing female sympathy, how easy it is for laughter or tears to be induced in females. How impressed she is by everything in the newspapers! What a martyr she is to the silliest superstitions! How eagerly she tries every remedy recommended by her friends! From their complete inability to attain personal truth, to be honest about themselves — the hysterical never think for themselves, they want other people to think about them, they want to arouse the interest of others — it follows that the hysterical are the best mediums for hypnotic purposes. But any one who allows him or herself to be hypnotised is doing the most immoral thing possible. It is yielding to complete slavery; it is a renunciation of the will and consciousness; it means allowing another person to do what he likes with the subject. Hypnosis shows how all possibility of truth depends upon the wish to be truthful, but it must be the real wish of the person concerned: when a hypnotised person is told to do something, he does it when he comes out of the trance, and if asked his reasons will give a plausible motive on the spot, not only before others, but he will justify his action to himself by quite fanciful reasons. All women can be hypnotised and like being hypnotised, but this proclivity is exaggerated in hysterical women.

Just as versions of the hereafter are endlessly diverse, the multifaceted experience of dying differs for each person as well, despite its biological component. Each death is unique. Overall children die differently from adults, animals from humans, the long-ill from the accident victim. In the same way, afterlife experiences are highly divergent, shaped by an individual’s beliefs, culture, and personal wants. The more we know about those differences, the more we discover new directions and broaden possibilities. My goal is for you to become an independent thinker when it comes to the dead and the sphere they inhabit, basing your conclusions on your own intuitions and experiences while keeping them open to evaluation and change. Therefore, much of what is contained in these pages is hard at work challenging beliefs that impede independent awareness. This book is meant not only to stimulate your critical thinking but also to expand the range of questions you ask about the nature of the afterlife and, hence, of reality itself. Additional motives are at work here too. In chapter 12, you will learn that independent thinkers have more encounters with the deceased than others have. A third motive comes from my own work as a medium and from studies of positive and not-so-positive near-death experiences. Both show that if a person dies, clinically or permanently, with a fistful of unexamined, dogmatic assumptions, it can cause an array of complications in the immediate afterlife, whereas just a jot of open-mindedness leads to experiences that are full, deep, and transcendent.

Staying at Home during this lockdown period is the right time to find your life purpose within Ba Ga Mohlala family/clan. This is an opportunity to know yourself better and to understand what motivates and feeds your mind and your soul, and also to find out as to where you fit in the bigger Ba Ga Mohlala family/clan. All members of each family/clan possess characteristics, abilities, and qualities specific to that family/clan. It is up to the family/clan to distinguish itself amongst other families/clans. Ba Ga Mohlala has become an institution to build cooperation in order to build and forge unity for social and economic benefits for Ba Ga Mohlala and Banareng in general. An institution is social structure in which people cooperate and which influences the behavior of people and the way they live. intelligence and assertiveness comes to us as our nature, it is in our blood (DNA) and all there is for us to do is to nature it and it will shine, otherwise it will gather dust and rust in us. The key of brotherhood and sisterhood is that brothers and sisters carry the same genetic code. Together, united, they carry the legacy of their forefathers. Our bond (through our shared blood/DNA) as Ba Ga Mohlala family/clan is our insurance for the future. As Ba Ga Mohlala we can have our own Law firms, Auditing Firms, Doctors's Medical Surgeries, Private School, Private Clinics or Private Hospital, farms and lot of small to medium manufacturing, service, retail and wholesale companies and become self relient. All it takes to achieve that is unity, willpower and commitment.

Laughter, then, shows us the boundaries that language is too shy to make explicit. In this way, humor can be extremely useful for exploring the boundaries of the social world. The sparks of laughter illuminate what is otherwise murky and hard to pin down with precision: the threshold between safety and danger, between what’s appropriate and what’s transgressive, between who does and doesn’t deserve our empathy. In fact, what laughter illustrates is precisely the fact that our norms and other social boundaries aren’t etched in stone with black-and-white precision, but ebb and shift through shades of gray, depending on context. For this task, language just doesn’t cut it. It’s too precise, too quotable, too much “on the record”—all of which can be stifling and oppressive, especially when stated norms are too strict. In order to communicate in this kind of environment, we (clever primates) turn to a medium that gives us “wiggle room” to squirm out of an accusation, to defy any sticklers who would try to hold us accountable.

But not every goal is the same. “We found that if you want the largest increase in motivation and productivity,” says Latham, “then big goals lead to the best outcomes. Big goals significantly outperform small goals, medium-sized goals, and vague goals. It comes down to attention and persistence—which are two of the most important factors in determining performance. Big goals help focus attention, and they make us more persistent. The result is we’re much more effective when we work, and much more willing to get up and try again when we fail.

Are [the arts and the sciences] really as distinct as we seem to assume? [...] Most universities will have distinct faculties of arts and sciences, for instance. But the division clearly has some artificiality. Suppose one assumed, for example, that the arts were about creativity while the sciences were about a rigorous application of technique and methods. This would be an oversimplification because all disciplines need both. The best science requires creative thinking. Someone has to see a problem, form a hypothesis about a solution, and then figure out how to test that hypothesis and implement its findings. That all requires creative thinking, which is often called innovation. The very best scientists display creative genius equal to any artist. [...] And let us also consider our artists. Creativity alone fails to deliver us anything of worth. A musician or painter must also learn a technique, sometimes as rigorous and precise as found in any science, in order that they can turn their thoughts into a work. They must attain mastery over their medium. Even a writer works within the rules of grammar to produce beauty. [...] The logical positivists, who were reconstructing David Hume’s general approach, looked at verifiability as the mark of science. But most of science cannot be verified. It mainly consists of theories that we retain as long as they work but which are often rejected. Science is theoretical rather than proven. Having seen this, Karl Popper proposed falsifiability as the criterion of science. While we cannot prove theories true, he argued, we can at least prove that some are false and this is what demonstrates the superiority of science. The rest is nonsense on his account. The same problems afflict Popper’s account, however. It is just as hard to prove a theory false as it is to prove one true. I am also in sympathy with the early Wittgenstein of the Tractatus Logico-Philosophicus who says that far from being nonsense, the non-sciences are often the most meaningful things in our lives. I am not sure the relationship to truth is really what divides the arts and sciences. [...] The sciences get us what we want. They have plenty of extrinsic value. Medicine enables us to cure illness, for instance, and physics enables us to develop technology. I do not think, in contrast, that we pursue the arts for what they get us. They are usually ends in themselves. But I said this was only a vague distinction. Our greatest scientists are not merely looking to fix practical problems. Newton, Einstein and Darwin seemed primarily to be seeking understanding of the world for its own sake, motivated primarily by a sense of wonder. I would take this again as indicative of the arts and sciences not being as far apart as they are usually depicted. And nor do I see them as being opposed. The best in any field will have a mixture of creativity and discipline and to that extent the arts and sciences are complimentary.

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Wargames at their most fundamental, regardless of medium or motivation or scope, seek to model the brutal reality of armed conflict with a set of heuristics and formulas, conventions and physical or programmable components.

Extreme Programming concentrates exclusively on the active elements of a program and executable tests. Even comments added to the code do not affect program behavior, so they always fall out of sync with the active code and its driving model. External documents and diagrams do not affect the behavior of the program, so they fall out of sync. On the other hand, spoken communication and ephemeral diagrams on whiteboards do not linger to create confusion. This dependence on the code as communication medium motivates developers to keep the code clean and transparent.

We can say for certain that a writer whose writing appeals mainly to the eye is a bad writer; that if in describing, say, a meeting in a garden he describes roses, lilies, carnations, and shadows on the grass, so that we can see them, but allows to be inferred from them ideas, motives, impulses, and emotions, it is that he is incapable of using his medium for the purposes for which it was created, and is as a writer a man without legs. Pictures, 1925

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Discussions of entrepreneurship tend to focus on the personalities and attitudes of top management people, and especially of the chief executive. 4 Of course, any top management can damage and stifle entrepreneurship within its company. It’s easy enough. All it takes is to say ‘No’ to every new idea and to keep on saying it for a few years – and then make sure that those who came up with the new ideas never get a reward or a promotion and become ex-employees fairly swiftly. It is far less certain, however, that top management personalities and attitudes can by themselves – without the proper policies and practices – create an entrepreneurial business, which is what most of the books on entrepreneurship assert, at least by implication. In the few short-lived cases I know of, the companies were built and still run by the founder. Even then, when it gets to be successful the company soon ceases to be entrepreneurial unless it adopts the policies and practices of entrepreneurial management. The reason why top management personalities and attitudes do not suffice in any but the very young or very small business is, of course, that even a medium-sized enterprise is a pretty large organization. It requires a good many people who know what they are supposed to do, want to do it, are motivated towards doing it, and are supplied with both the tools and continuous reaffirmation. Otherwise there is only lip service; entrepreneurship soon becomes confined to the CEO’s speeches.

Powerful and Positive thoughts create Pure and Transcendental emotions that can instantly connect two individual soul in different part of this world or universe through the medium of love

The Linux world behaves in many respects like a free market or an ecology, a collection of selfish agents attempting to maximize utility which in the process produces a self-correcting spontaneous order more elaborate and efficient than any amount of central planning could have achieved. Here, then, is the place to seek the “principle of understanding”. The “utility function” Linux hackers are maximizing is not classically economic, but is the intangible of their own ego satisfaction and reputation among other hackers. (One may call their motivation “altruistic”, but this ignores the fact that altruism is itself a form of ego satisfaction for the altruist). Voluntary cultures that work this way are not actually uncommon; one other in which I have long participated is science fiction fandom, which unlike hackerdom has long explicitly recognized “egoboo” (ego-boosting, or the enhancement of one’s reputation among other fans) as the basic drive behind volunteer activity. Linus, by successfully positioning himself as the gatekeeper of a project in which the development is mostly done by others, and nurturing interest in the project until it became self-sustaining, has shown an acute grasp of Kropotkin’s “principle of shared understanding”. This quasi-economic view of the Linux world enables us to see how that understanding is applied. We may view Linus’s method as a way to create an efficient market in “egoboo” — to connect the selfishness of individual hackers as firmly as possible to difficult ends that can only be achieved by sustained cooperation. With the fetchmail project I have shown (albeit on a smaller scale) that his methods can be duplicated with good results. Perhaps I have even done it a bit more consciously and systematically than he. Many people (especially those who politically distrust free markets) would expect a culture of self-directed egoists to be fragmented, territorial, wasteful, secretive, and hostile. But this expectation is clearly falsified by (to give just one example) the stunning variety, quality, and depth of Linux documentation. It is a hallowed given that programmers hate documenting; how is it, then, that Linux hackers generate so much documentation? Evidently Linux’s free market in egoboo works better to produce virtuous, other-directed behavior than the massively-funded documentation shops of commercial software producers. Both the fetchmail and Linux kernel projects show that by properly rewarding the egos of many other hackers, a strong developer/coordinator can use the Internet to capture the benefits of having lots of co-developers without having a project collapse into a chaotic mess. So to Brooks’s Law I counter-propose the following: Provided the development coordinator has a communications medium at least as good as the Internet, and knows how to lead without coercion, many heads are inevitably better than one.

There is a vitality, a life force, a quickening that is translated through you into action,
and because there is only one of you in all time, this expression is unique. 
And if you block it, it will never exist through any other medium and be lost. 
The world will not have it. 
It is not your business to determine how good it is, nor how valuable it is, nor how it compares with other expressions. 
It is your business to keep it yours clearly and directly, to keep the channel open. 
You do not even have to believe in yourself or your work. 
You have to keep open and aware directly to the urges that motivate you. 
Keep the channel open.

Divide your goals into short-, medium-, and long-term. Each category of goals motivates you in a different way.

Among primitive peoples we often find that closely connected groups living under exactly similar conditions develop sharply differentiated fashions, by means of which each group establishes uniformity within, as well as difference without the prescribed set. On the other hand, there exists a wide-spread predilection for importing fashions from without, and such foreign fashions assume a greater value within the circle, simply because they did not originate there. [...] Because of their external origin, these imported fashions create a special and significant form of socialization, which arises through mutual relation to a point without the circle. It sometimes appears as though social elements, just like the axes of vision, converge best at a point that is not too near. The currency, or more precisely the medium of exchange among primitive races, often consists of objects that are brought in from without. [...] Paris modes are frequently created with the sole intention of setting a fashion elsewhere. This motive of foreignness, which fashion employs in its socializing endeavors, is restricted to higher civilization, because novelty, which foreign origin guarantees in extreme form, is often regarded by primitive races as an evil. [...] The savage is afraid of strange appearances; the difficulties and dangers that beset his career cause him to scent danger in anything new which he does not understand and which he cannot assign to a familiar category. Civilization, however, transforms this affectation into its very opposite. Whatever is exceptional, bizarre, or conspicuous, or whatever departs from the customary norm, exercises a peculiar charm upon the man of culture, entirely independent of its material justification. The removal of the feelings of insecurity with reference to all things new was accomplished by the progress of civilization.

If you are grateful for where you are, you have to respect the rode that got you there. We must appreciate all that we survive, the small, the medium and the monumental. Find gratitude in your life story, Wake up every morning and say to yourself, I made it here from where I started and I am so proud of that. When we do this, we bless ourselves and feed ourselves with the love to flourish and keep going, no matter where we come from or what we have been through.

If you are grateful for where you are, you have to respect the rode that got you there. We must appreciate all that we survive, the small, the medium and the monumental. Find gratitude in your life story. Wake up every morning and say to yourself I made it here from where I started and I am so proud of that. When we do this, we bless ourselves and feed ourselves with the love to flourish and keep going no matter where we come from or what we have been through.

The Upanishads have minutely classified every stage of spiritual advancement: - Jivanmukta ("freed while living") - a siddha ("perfected being") has progressed from the state of jivanmukta ("freed while living") to that of: - a paramukta ("supremely free" - full power over death); the latter has completely escaped from the mayic thralldom and its reincarnational round. The paramukta therefore seldom returns to a physical body; if he does return, he is: - an avatar, a divinely appointed medium of supernal blessings on the world. An avatar is unsubject to the universal economy; his pure body, visible as a light image, is free from any debt to Nature. The casual gaze may see nothing extraordinary in an avatar's form; but, on occasion, it casts no shadow nor make any footprint on the ground. These are outward symbolic proofs of an inward freedom from darkness and material bondage. [...] Krishna, Rama, Buddha and Patanjali were among the ancient Indian avatars. [...] Agastya, a South Indian avatar. - Mahavatar (Great Avatar) - Babaji's mission in India has been to assist prophets in carrying out their special dispensations. He thus qualifies for the scriptural classification of Mahavatar (Great Avatar). [...] Babaji is ever in communion with Christ; together they send out vibrations of redemption and have planned the spiritual technique of salvation for this age. The work of these two fully illumined masters is to inspire the nations to forsake wars, race, hatreds, religious sectarianism, and the boomerang evils of materialism.[...] Only one reason motivates Babaji in maintaining his physical form from century to century: the desire to furnish humanity wit ha concrete example of its own possibilities. Were man never vouchsafed a glumpse of Divinity in the flesh, he would remain oppressed by the heavy mayic delusion that he cannot transcend his mortality. - pg305-310, Chapter 33, Babaji, Yogi-Christ of Modern India

The prevailing emphasis of the [Biblical] narratives, in any case, does move away from mythology. What is crucial for the literary understanding of the Bible is that this impulse to shape a different kind of narrative in prose had powerfully constructive consequences in the new medium that the ancient Hebrew writers fashioned for their monotheistic purposes. Prose narration, affording writers a remarkable range and flexibility in the means of presentation, could be utilized to liberate fictional personages from the fixed choreography of timeless events and thus could transform storytelling from ritual rehearsal to the delineation of the wayward paths of human freedom, the quirks and contradictions of men and women seen as moral agents and complex centers of motive and feeling….Because it is a literature that breaks away from the old cosmic hierarchies, the Bible switches from a reliance on metaphor … toward the indeterminacy, the shifting causal concatenations, the ambiguities of fiction made to resemble the uncertainties of life in history. And for that movement, I would add, the suppleness of prose as a narrative medium was indispensable.

This Form (the “Bright”) was (Itself) “radical” self-understanding. It was no-seeking and no-dilemma as primary, inherent, un-“created”, Self-Abiding Divine Self-Recognition. It was inherently free of the entire search for perfection and union. When the “Bright” is Realized, all of life is simply observed and enjoyed (if noticed at all), and the things of life no longer provide a source of motivation separate (and separating) from this primary Awareness. Therefore, the “Bright” is the very Medium for unqualified Presence and Enjoyment—without dilemma, unconsciousness, or separation.

Life is a circle it travels around, Leaving yourself where you're nowhere to be found, In loneliness and horror and ever so more, Life is a circle for you to explore.

The modern sitcom, in particular, is almost wholly dependent for laughs and tone on the M*A*S*H0inspired savaging of some buffoonish spokesman for hypocritical, pre-hip values at the hands of bitingly witty insurgents. [. . .] Its promulgation of cynicism about authority works to the general advantage of television on a number of levels. First, to the extent that TV can ridicule old-fashioned conventions right off the map, it can create an authority vacuum. And then guess what fills it. The real authority on a world we now view as constructed and not depicted becomes the medium that constructs our world-view. Second, to the extent that TV can refer exclusively to itself and debunk conventional standards as hollow, it is invulnerable to critics' changes that what's on is shallow or crass or bad, since and such judgments appeal to conventional, extra-televisual standards about depth, taste, quality. Too, the ironic tone of TV's self-reference means that no one can accuse TV of trying to put anything over on anybody. As essayist Lewis Hyde points out, self-mocking irony is always 'Sincerity, with a motive.' [. . .] If television can invite Joe Briefcase into itself via in-gags and irony, it can ease that painful tension between Joe's need to transcend the crowd and his inescapable status as Audience-member. For to the extent that TV can flatter Joe about 'seeing through' the pretentiousness and hypocrisy of outdated values, it can induce in him precisely the feeling of canny superiority it's taught him to crave, and can keep him dependent on the cynical TV-watching that alone affords this feeling. [. . .] Television can reinforce its on queer ontology of appearance: the most frightening prospect, for the well-conditioned viewer, becomes leaving oneself open to others' ridicule by betraying passé expressions of value, emotion, or vulnerability.

...it was only natural that this mutual connection between sea and observer be forged: they were kindred spirits. The same, however, could not be done with the implacable moon: that imperious stalwart, which agitated the currents and spurned its beholder. This aloof satellite was formidable, yet neurotic, and so in spite of its ferocity, its movements were simple to predict, thereby granting this fearsome creature a veil of placidity. Its magnitude of torque was easily outmatched by that forceful heave of fear portending any misalignment with its anticipated schedule of phases. It cycled through these on time and without hesitation, experiencing, all the while, a wide array of emotions in response to the dissatisfied countenance of the Master it served. And yet, these changes in mood remained prosaic and careful, dutiful to its Patron; thusly, betraying nothing of its own resentments or intentionality either to its dismissed observer or to its demanding Patron, divulging nothing even of the influence which it potentially wielded over the Patron Planet, but which, in its lunar insecurity, never reached full expression save for the idle touslings of liquid fur. Perhaps it was diffident or bashful—otherwise, it was simple and had little prevailing ambition. Its motives were immaterial, in fact, for its aspirations were easily eclipsed and often countermanded and so one could not help but anticipate in its withered mien a certain resignation, a retreat to introspection away from the gazes of those who mistook its surrender to deterministic forces as a duty held most solemn. To be sure, it was a specter oft-romanticized by dullard poets and priests who admired it for its calming reserve, its gentle wisdom in juxtaposition with the histrionic impatience of the sea: like a tired guardian and a screaming toddler with primacy afforded counterintuitively to the guardian. What mattered more, in fact, was the subject of its influence: the willful and disobedient medium which spurned that hands that molded it. The moldings were more like jostles really and for a time they felt just and reasonable, but soon they came to confine and until verily there was no movement available that was not otherwise preordained by the will of the master. The accursed moon!

Our kids will always be our children but they will not always be kids.

People see with their spirit.

I now believe in the power of feeling my vibrant soul-self. In this space there is always love. In this space I am always free.

It is empowering to think in terms of divine order. We are all loved children of this infinite and beautiful Universe. There is a raison d'etre for where we are and why we manage to endure. Looking for the lesson in something dark is a powerful way of not becoming absorbed by it.

Dear anxiety, it's over. We won't being seeing much of each other any longer. I now know that I'm here to shine and that the Universe has my back so there's no room for you in my life. This is about you, not me. Adios.

In the early Thirties of the 20th century, Russia, it was reported, had made use of the film-medium very effectively towards mass-awakening. Motivated by the Russian experiment, Karanth also decided to try his hand in the new visual medium. He borrowed money, studied everything he could lay his hands on cinematography, and produced a film on untouchability, called Domingo. But the quality of processing was poor, and the film couldn’t be screened. Then he went ahead and built a small studio itself where he could shoot short, educational films. But his next film was destroyed in an accidental fire. It was much later that he could produce a full-length feature film based on his own novel Kudiyara Kusu (The Kudiyas’ Baby’).

Anyone can create safe, boring, forgettable rubbish if they want. My heroes were fearless, they challenged and broke conventions, and reinvented themselves and the creative mediums in which they operated. While others reached beyond the Earth's rim to literally break new ground on the Moon.

Confusion and Dilemma *** “The criminals neither let investigation nor investigate crimes; indeed, it is it that authenticates itself an authentic proof of their involvement and conspiracy.” ― Ehsan Sehgal I live in a highly civilized country where human rights, equality, justice, and freedom of expression are core principles and laws. However, in my case, they have never been realized or practically evident. Even the European Union and the United Nations have ignored my requests for an investigation against the Dutch state, which has criminally neglected me and consistently remained silent for many decades. Human rights organizations, Dutch journalists, and media outlets have failed to demonstrate their fairness, neutrality, and freedom of the press. I have continuously remained a victim. Criminals have significantly succeeded in their unlawful motives. I am still waiting, suffering from paralysis in both legs, a medical victim of circumstance, hoping for a miracle from someone who will recognize and understand the need to help before I can no longer share my story. Note: This article was written on August 22, 2020, about Social Media; no, I am republishing it on Medium. I know there will be no response; one cannot expect justice from criminals. Confusion and Dilemma When naturopathy experts and spiritual figures predict with significant certainty that I have no prostate cancer, it confuses, surprises, and creates suspicious feelings in my mind, whereas European doctors have diagnosed metastatic prostate cancer. What should I believe and what not? However, my enemies are still awaiting my death. I breathe, expecting and waiting for the miracle of Allah; it will soon happen, I believe. I neither feel trust in Dutch urologists and oncologists nor do I have the satisfaction of their treatment. I always realize that they do not tell the truth about how serious my disease is, but they never discuss it. Today, the urologist called me, asking how I was feeling. I told him that I was suffering from mucus, shortness of breath, and swallowing difficulty; he didn’t pay notice and said that the endoscopy showed nothing dangerous. I asked him, I have planned to visit my family in Pakistan and will stay longer than I used to stay; therefore, I need medicine for that period. He replied in an unsympathetic way that medicine is costly if you pass away there; it costs insurance money. I requested an MRI scan to make sure that the cancer is not spreading to other parts of the body; he declined, saying PSA stays down, so there is no need for this. It saddened me that they think about the insurance provider but not the patient. On the other side, my insurance provider, VGZ, has refused to pay the costs of a new treatment in Germany, which I would try again. Indeed, such a situation has put me on the track of a dilemma; however, God has given me the enormous power and courage to bear two severe and mysterious incidents since 1980. My experience proves that none of the medicines heal, whether those are homeopathy, allopathy, naturopathy, or even spiritual healing. It seems the rivals continuously attack to harm and damage me: Who are they? The answer is simple: they are in first place, Qadiyyanis, and second place are evil-minded individuals, criminals, and intelligence agency murderers. My fate stands as a barrier in front of me that no one sees or realizes how I have faced, and I am still facing that. God is great, and one day, such criminals will be in court for their criminal deeds to taste transparent justice. Factually, I remain sure that Dutch institutions have provided me with workers through private bureaus; those are trusted or risky ones since intelligence agencies can hire them as well. It is a valid question that requires an authentic answer.

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