Motivational Emerge Quotes

She remembered who she was and the game changed.

It’s estimated that AI could free up to 25% of clinician time across different specialties. This increased amount of time could mean less hurried encounters and more humane interactions, including more empathy from happier doctors. This is important because empathy has been shown to improve outcomes by boosting patient adherence to the prescribed treatments, increasing motivation, and reducing anxiety and stress.

An algorithm that expedites care to a stroke patient in a chaotic emergency room (ER) has a good chance of adoption. An algorithm that reads a routine scan and provides some quantification of what the physicians can already estimate won’t be in as much demand. There are good reasons for algorithms to parse patient records to look for signs of rare diseases, but there are fewer good reasons for using them to evaluate clinical symptoms. It’s cool that AI tools can make diagnoses from scratch, but for most clinical encounters doctors are already pretty good at it.

Firestarters are flexible. They recognize situational needs and are able to flow into the accessible role identity most relevant to overcome emergent challenges.

All transformation appears to be motivated by desperation and emergency.

Because somehow, the sun rises each day. Emerging from the horizon, brighter and more beautiful than the previous day. You'll rise from the horizon too, learning to trust again. Learning to love again. Learning to heal. You'll emerge so bright that the haters will be blinded. And darling, you'll be the sun then, bright and beautiful, but they won't be your sunflowers.

When you practice leadership,The evidence of quality of your leadership, Is known from the type of leaders that emerge out of your leadership

After a tragic incident you never remain the same. You pick up the pieces and emerge as a stronger, better version of yourself.

Emerging from inner darkness is not merely among the strongest acts you’ll ever accomplish, but rather one of the greatest lessons inner strength reveals.

To be a good professional engineer, always start to study late for exams. Because it teaches you how to manage time and tackle emergencies.

Quoting an experienced school counselor: "You can't change a bully into a flower child, but you can change him into a knight.

Assembling a coherent portrait of Muhammad’s life required piecing together scattered fragments and structuring them in an organized manner. What emerged from the reconstruction was the realization that Muhammad had endured terrible setbacks and traumatic suffering, only to turn his brokenness into an asset, unlocking latent abilities to improve the world around him. Moved by his own experience in overcoming challenges, Muhammad dedicated himself to inspiring others to see their imperfections as the very source of their potential. Despite all the pain, Muhammad refused to see himself as a victim. His nickname al- Badr Laylat At-Tamam (the fullest moon) referred to illumination of the darkness by his bright shining face.

The technologies which have had the most profound effects on human life are usually simple. A good example of a simple technology with profound historical consequences is hay. Nobody knows who invented hay, the idea of cutting grass in the autumn and storing it in large enough quantities to keep horses and cows alive through the winter. All we know is that the technology of hay was unknown to the Roman Empire but was known to every village of medieval Europe. Like many other crucially important technologies, hay emerged anonymously during the so-called Dark Ages. According to the Hay Theory of History, the invention of hay was the decisive event which moved the center of gravity of urban civilization from the Mediterranean basin to Northern and Western Europe. The Roman Empire did not need hay because in a Mediterranean climate the grass grows well enough in winter for animals to graze. North of the Alps, great cities dependent on horses and oxen for motive power could not exist without hay. So it was hay that allowed populations to grow and civilizations to flourish among the forests of Northern Europe. Hay moved the greatness of Rome to Paris and London, and later to Berlin and Moscow and New York.

Criticisms of a society filled with fools have no power in them to bother the sage that has emerged from the agonizing fire of misery.

True endurance, I think, comes from the inside. It comes from motivation and belief in what you're doing.

But sometimes genius is anything but rarefied; sometimes it's just the thing that emerges after twenty years of working at your kitchen. (p313)

Transformation is not a kind place, it’s chaotic and a source of inner conflict because it is not a ‘safe’ place, but it is a place of growth; a place of rebirth where you can restart and realign with who you are. We can learn so much from the caterpillar that grows its butterfly wings in the ache and darkness of its own cocoon; and is reborn, beautiful and free, with wings to fly. This is the true meaning and profoundness of transformation; it is where the truest parts of you can emerge and you transition into the most intuitive and vibrant canvas of yourself.

You would not experiencing great change unless you were ready for the transformation. Embrace the new you that's emerging.

You would not be experiencing great change unless you were ready for transformation. Embrace the new you that's emerging.

As you go through your career, you will begin to find the areas of work you love and in which you will shine; you will, hopefully, find a field where you can maximize the motivators and satisfy the hygiene factors. But it’s rarely a case of sitting in an ivory tower and thinking through the problem until the answer pops into your head. Strategy almost always emerges from a combination of deliberate and unanticipated opportunities. What’s important is to get out there and try stuff until you learn where your talents, interests, and priorities begin to pay off. When you find out what really works for you, then it’s time to flip from an emergent strategy to a deliberate one.

Everyone chatters about their imaginary friends. Some are ascribing agency, motivation, and intelligence to patterns of societal forces that are the emergent properties of distributed interactions. Others are writing—or filming—fiction.

autonomy over four aspects of work: what people do, when they do it, how they do it, and whom they do it with. As Atlassian’s experience shows, Type I behavior emerges when people have autonomy over the four T’s: their task, their time, their technique, and their team.

We always emerge from the death of a loved one like a phoenix arising from its funeral pyre.

That’s why they asked each other questions starting with “why.” Make a chore into a meaningful decision, and self-motivation will emerge.

Yet pornography transforms that drive into a force that primarily motivates the completely solitary and unproductive activity of masturbation.

You can’t expect to move forward if your emergency break is on.

Old ocean, the different species of fish that you nurture have not sworn brotherhood among themselves. Each species lives apart, on its own. The varying temperaments & conformations of each one satisfactorily explain what at first appears an anomaly. So it is with man, who has not the same motives as excuse. If a piece of land be occupied by thirty million human beings, they consider they have no obligation to concern themselves with the existence of their neighbors who are settled like roots in the adjacent patch of land. And descending from the general to the particular, each man lives like a savage in his den & rarely leaves it to visit his fellow --crouching alike in another lair. The great universal human family is a utopia worthy of the most paltry logic. Besides, from the spectacle of your fecund breasts emerges the notion of ingratitude, for one thinks immediately of those innumerable parents ungrateful enough towards the Creator to abandon the fruit of their sorry unions. I hail you old ocean!

If you can link something hard to a choice you care about, it makes the task easier, Quintanilla's drill instructors had told him. That's why they asked each other questions starting with "why." Make a chore into a meaningful decision, and self-motivation will emerge.

In cocoon mode you are tapping into deep Mariana Trench energy and the Universe is helping make your destiny a reality. Whenever you make a conscious and positive effort to improve yourself and feed into achieving what you deserve from life you will emerge from the cocoon and become the butterfly.

Epicurus founded a school of philosophy which placed great emphasis on the importance of pleasure. "Pleasure is the beginning and the goal of a happy life," he asserted, confirming what many had long thought, but philosophers had rarely accepted. Vulgar opinion at once imagined that the pleasure Epicurus had in mind involved a lot of money, sex, drink and debauchery (associations that survive in our use of the word 'Epicurean'). But true Epicureanism was more subtle. Epicurus led a very simple life, because after rational analysis, he had come to some striking conclusions about what actually made life pleasurable - and fortunately for those lacking a large income, it seemed that the essential ingredients of pleasure, however elusive, were not very expensive. The first ingredient was friendship. 'Of all the things that wisdom provides to help one live one's entire life in happiness, the greatest by far is the possession of friendship,' he wrote. So he bought a house near Athens where he lived in the company of congenial souls. The desire for riches should perhaps not always be understood as a simple hunger for a luxurious life, a more important motive might be the wish to be appreciated and treated nicely. We may seek a fortune for no greater reason than to secure the respect and attention of people who would otherwise look straight through us. Epicurus, discerning our underlying need, recognised that a handful of true friends could deliver the love and respect that even a fortune may not. Epicurus and his friends located a second secret of happiness: freedom. In order not to have to work for people they didn't like and answer to potentially humiliating whims, they removed themselves from employment in the commercial world of Athens ('We must free ourselves from the prison of everyday affairs and politics'), and began what could best have been described as a commune, accepting a simpler way of life in exchange for independence. They would have less money, but would never again have to follow the commands of odious superiors. The third ingredient of happiness was, in Epicurus's view, to lead an examined life. Epicurus was concerned that he and his friends learn to analyse their anxieties about money, illness, death and the supernatural. There are few better remedies for anxiety than thought. In writing a problem down or airing it in conversation we let its essential aspects emerge. And by knowing its character, we remove, if not the problem itself, then its secondary, aggravating characteristics: confusion, displacement, surprise. Wealth is of course unlikely ever to make anyone miserable. But the crux of Epicurus's argument is that if we have money without friends, freedom and an analysed life, we will never be truly happy. And if we have them, but are missing the fortune, we will never be unhappy.

Your Authentic Self emerges when you’re unburdened by the rash judgments, negative self-talk, fears, and reactivity of your Imposters.

Declare your life an emergency... then get started and keep pushin!

I was ready for huge transformation, emerging from the chrysalis, like the butterfly, a true metamorphosis, alive in all my beauty.

Every class is unfit to govern.’ The problem is not the abuse of power, echoed the motivational speaker Michael Cloud more recently, but the power to abuse. The

Epic fails are just dramatic pauses to build up intensity of epic awesomeness emerging.

Leaders need to consider three types of hardwiring—Behaviors, Abilities, Motivations—that work together to describe the unique gifts, talents, and spin that you can bring to work.

Every Storm is a reminder that from chaos, clarity emerges.

Pray and make prayer your daily endeavour. You will emerge from the trials of life like a warrior.

Pain is a refining fire of the heart. Some grow bitter, some grow still, some emerge radiant with quiet wisdom.

I consider myself a “social ecologist,” concerned with man’s man-made environment the way the natural ecologist studies the biological environment.....the discipline itself boasts an old and distinguished lineage. Its greatest document is Alexis de Tocqueville’s Democracy in America. But no one is as close to me in temperament, concepts, and approach as the mid-Victorian Englishman Walter Bagehot. Living (as I have) in an age of great social change, Bagehot first saw the emergence of new institutions: civil service and cabinet government, as cores of a functioning democracy, and banking as the center of a functioning economy. A hundred years after Bagehot, I was first to identify management as the new social institution of the emerging society of organizations and, a little later, to spot the emergence of knowledge as the new central resource, and knowledge workers as the new ruling class of a society that is not only “postindustrial” but postsocialist and, increasingly, post-capitalist. As it had been for Bagehot, for me too the tension between the need for continuity and the need for innovation and change was central to society and civilization.

The whole universe is a complex of rhythms," mused Amanda. "We each of us feel a need to identify our bodily rhythms with those of the cosmos. The sea is the grand agency of rhythm. The grain-tops in the wind, the atoms that orbit are rhythmic. The uterus, which is a strong muscular organ, contracts with the birth of a baby - the rhythmic contractions, in fact, are the important motivations for the baby to emerge into the world. Rhythm is how it all begins.

Each one of us is, successively, not one but many. And these successive personalities that emerge one from the other tend to present the strangest, most astonishing contrasts among themselves. —José Enrique Rodó, Motives of Proteus

. . . Neither ecological nor social engineering will lead us to a conflict-free, simple path . . . Utilitarians and others who simply advise us to be happy are unhelpful, because we almost always have to make a choice either between different kinds of happiness--different things to be happy _about_--or between these and other things we want, which nothing to do with happiness. . . . Do we find ourselves a species naturally free from conflict? We do not. There has not, apparently, been in our evolution a kind of rationalization which might seem a possible solution to problems of conflict--namely, a takeover by some major motive, such as the desire for future pleasure, which would automatically rule out all competing desires. Instead, what has developed is our intelligence. And this in some ways makes matters worse, since it shows us many desirable things that we would not otherwise have thought of, as well as the quite sufficient number we knew about for a start. In compensation, however, it does help us to arbitrate. Rules and principles, standards and ideals emerge as part of a priority system by which we guide ourselves through the jungle. They never make the job easy--desires that we put low on our priority system do not merely vanish--but they make it possible. And it is in working out these concepts more fully, in trying to extend their usefulness, that moral philosophy begins. Were there no conflict, it [moral philosophy] could never have arisen. The motivation of living creatures does got boil down to any single basic force, not even an 'instinct of self-preservation.' It is a complex pattern of separate elements, balanced roughly in the constitution of the species, but always liable to need adjusting. Creatures really have divergent and conflicting desires. Their distinct motives are not (usually) wishes for survival or for means to survival, but for various particular things to be done and obtained while surviving. And these can always conflict. Motivation is fundamentally plural. . . An obsessive creature dominated constantly by one kind of motive, would not survive. All moral doctrine, all practical suggestions about how we ought to live, depend on some belief about what human nature is like. The traditional business of moral philosophy is attempting to understand, clarify, relate, and harmonize so far as possible the claims arising from different sides of our nature. . . . One motive does not necessarily replace another smoothly and unremarked. There is _ambivalence_, conflict behavior.

Vatican II, however, moved beyond behavior modification to motivation and inspiration, and for that reason conscience, a subject that like holiness was never mentioned in previous councils, emerged as an important theme at Vatican II.

One and all they are driven by the twin engines of ignorance and willful barbarism. You nod, you also are familiar with these two powerful components of our national character, ignorance and willful barbarianism. Yes, everywhere you turn, and even among the most gifted of us, the most extensively educated, these two brute forces of motivation will eventually emerge. The essential information is always missing; sensitivity is a mere veil to self-concern. We are all secret encouragers of ignorance, at heart we are all willful barbarians.

A lot of people are driven by the belief that they’re special, that they matter, that there is a reason why they’re here. And they’re sustained by their motivation to have this belief affirmed, which is why when someone challenges it, they want to take them down, whether through gossip, ostracism, aggression, or terrorism. To me, that sounds like a lot of work and not much fun. All I believe is what I know for certain: that I’m alive, so I might as well make the most of it. And I’m driven by the simple fact that I hate leaving things unfinished.

Many of the issues that motivated Obama—growing the American economy, combating climate change, forging new rules to govern trade and commerce among nations—depended upon cooperation in Asia. While the Middle East represented the past—its religious wars, American-backed autocrats, Iranian revolutionaries, terrorist threats—Asia seemed to represent the future. It helped that the people and governments in Asia wanted to deepen relations with “the United States, in part because of their concerns about the largest emerging power in their neighborhood: China

Following the emergence of leaked information regarding Alice Calloway, Etgar Allison has suffered considerable loss motivation, energy and interest in his usual pursuits (Wikipedia, YouTube, Kurt Vonnegut). He has been seen to spend long periods of time staring at inanimate objects and will occasionally stop whatever he is doing to lie face down on the floor and sing "One Thousand Miles" by Vanessa Carlton (a song he has described as "all that's left"). In an official statement given earlier today, he described bed as "better that sex" and Alice Calloway as "the horriblest bitch I know".

To be able to open the heart again after betrayal, injury, or loss is a precious act. It requires both courage and compassion. It requires a new movement to emerge from the depths of grief. Forgiveness is one of the most certain paths to restoration, and it is also one of the most difficult. However, it is an attempt to return to wholeness, once again, by letting go and freeing myself from the tight clutch and heavy burden of caution, anger, resentment, and the desire for revenge and punishment. In forgiving others, I free myself towards belonging and wholeness, be it with the person I am forgiving, or with myself.

We start off in childhood believing parents might have access to a superior kind of knowledge and experience. They look, for a while, astonishingly competent. Our exaggerated esteem is touching, but also intensely problematic, for it sets them up as the ultimate objects of blame when we gradually discover that they are flawed, sometimes unkind, in areas ignorant and utterly unable to save us from certain troubles. It can take a while, until the fourth decade or the final hospital scenes, for a more forgiving stance to emerge. Their new condition, frail and frightened, reveals in a compellingly physical way something which has always been true psychologically: that they are uncertain vulnerable creatures motivated more by anxiety, fear, a clumsy love and unconscious compulsions than by godlike wisdom and moral clarity -- and cannot, therefore, forever be held responsible for either their own shortcomings or our many disappointments.

When a stranger lies to hurt our reputation, we should know that it is a common thing, and that it is happening to us only because we are trying to do important things in the world. If we are conscious to the existence of rude, ignorant, cruel people, then we can control our reaction when they emerge from the darkness and attempt to steal our light.

The moral purpose of a man’s life is the achievement of his own happiness. This does not mean that he is indifferent to all men, that human life is of no value to him and that he has no reason to help others in an emergency. But it does mean that he does not subordinate his life to the welfare of others, that he does not sacrifice himself to their needs, that the relief of their suffering is not his primary concern, that any help he gives is an exception, not a rule, an act of generosity, not of moral duty, that it is marginal and incidental —as disasters are marginal and incidental in the course of human existence—and that values, not disasters, are the goal, the first concern and the motive power of his life.

The witch mania is shameful. How could we do it? How could we be so ignorant about ourselves and our weaknesses? How could it have happened in the most “advanced,” the most “civilized” nations then on Earth? Why was it resolutely supported by conservatives, monarchists, and religious fundamentalists? Why opposed by liberals, Quakers and followers of the Enlightenment? If we’re absolutely sure that our beliefs are right, and those of others wrong; that we are motivated by good, and others by evil; that the King of the Universe speaks to us, and not to adherents of very different faiths; that it is wicked to challenge conventional doctrines or to ask searching questions; that our main job is to believe and obey - then the witch mania will recur in its infinite variations down to the time of the last man. Note Friedrich von Spee’s very first point, and the implication that improved public understanding of superstition and skepticism might have helped to short-circuit the whole train of causality. If we fail to understand how it worked in the last round, we will not recognize it as it emerges in the next.

Since the very beginning of the Communist regime, I had carefully studied books on Marxism and pronouncements by Chinese Communist Party leaders. It seemed to me that socialism in China was still very much an experiment nad had no fixed course of development for the country had yet been decided upon. This, I thought, was why the government's policy was always changing, like a pendulum swinging from left to right and back again. When things went to extremes and problems emerged. Beijing would take corrective measures. Then these very corrective measures went too far and had to be corrected. The real difficulty was, of course, that a state-controlled economy only stifled productivity, and economic planning from Beijing ignored local conditions and killed incentive. When a policy changed from above, the standards of values changed with it. What was right yesterday became wrong today, and visa versa. Thus the words and actions of a Communist Party official at the lower level were valid for a limited time only... The Cultural Revolution seemed to me to be a swing to the left. Sooner or later, when it had gone too far, corrective measures would be taken. The people would have a few months or a few years of respite until the next political campaign. Mao Zedong believed that political campaigns were the motivating force for progress. So I thought the Proletarian Cultural Revolution was just one of an endless series of upheavals the Chinese people must learn to put up with.

There is a vast difference between being a Christian and being a disciple. The difference is commitment. Motivation and discipline will not ultimately occur through listening to sermons, sitting in a class, participating in a fellowship group, attending a study group in the workplace or being a member of a small group, but rather in the context of highly accountable, relationally transparent, truth-centered, small discipleship units. There are twin prerequisites for following Christ - cost and commitment, neither of which can occur in the anonymity of the masses. Disciples cannot be mass produced. We cannot drop people into a program and see disciples emerge at the end of the production line. It takes time to make disciples. It takes individual personal attention. Discipleship training is not about information transfer, from head to head, but imitation, life to life. You can ultimately learn and develop only by doing. The effectiveness of one's ministry is to be measured by how well it flourishes after one's departure. Discipling is an intentional relationship in which we walk alongside other disciples in order to encourage, equip, and challenge one another in love to grow toward maturity in Christ. This includes equipping the disciple to teach others as well. If there are no explicit, mutually agreed upon commitments, then the group leader is left without any basis to hold people accountable. Without a covenant, all leaders possess is their subjective understanding of what is entailed in the relationship. Every believer or inquirer must be given the opportunity to be invited into a relationship of intimate trust that provides the opportunity to explore and apply God's Word within a setting of relational motivation, and finally, make a sober commitment to a covenant of accountability. Reviewing the covenant is part of the initial invitation to the journey together. It is a sobering moment to examine whether one has the time, the energy and the commitment to do what is necessary to engage in a discipleship relationship. Invest in a relationship with two others for give or take a year. Then multiply. Each person invites two others for the next leg of the journey and does it all again. Same content, different relationships. The invitation to discipleship should be preceded by a period of prayerful discernment. It is vital to have a settled conviction that the Lord is drawing us to those to whom we are issuing this invitation. . If you are going to invest a year or more of your time with two others with the intent of multiplying, whom you invite is of paramount importance. You want to raise the question implicitly: Are you ready to consider serious change in any area of your life? From the outset you are raising the bar and calling a person to step up to it. Do not seek or allow an immediate response to the invitation to join a triad. You want the person to consider the time commitment in light of the larger configuration of life's responsibilities and to make the adjustments in schedule, if necessary, to make this relationship work. Intentionally growing people takes time. Do you want to measure your ministry by the number of sermons preached, worship services designed, homes visited, hospital calls made, counseling sessions held, or the number of self-initiating, reproducing, fully devoted followers of Jesus? When we get to the shore's edge and know that there is a boat there waiting to take us to the other side to be with Jesus, all that will truly matter is the names of family, friends and others who are self initiating, reproducing, fully devoted followers of Jesus because we made it the priority of our lives to walk with them toward maturity in Christ. There is no better eternal investment or legacy to leave behind.

Much has been said and written in recent years about the connection between religion and violence. Three answers have emerged. The first: Religion is the major source of violence. Therefore if we seek a more peaceful world we should abolish religion. The second: Religion is not a source of violence. People are made violent, as Hobbes said, by fear, glory and the ‘perpetual and restless desire for power after power that ceaseth only in death’.8 Religion has nothing to do with it. It may be used by manipulative leaders to motivate people to wage wars precisely because it inspires people to heroic acts of self-sacrifice, but religion itself teaches us to love and forgive, not to hate and fight. The third answer is: Their religion, yes; our religion, no. We are for peace. They are for war.

The editors who wanted more than anything else to figure out how much of Trump’s campaign manner was shtick and how much was real venom emerged thinking that they had seen the genuine Trump—a man certain of his views, hugely confident in his abilities, not terribly well informed, quick to take offense, and authentically perplexed by suspicions that he had motives other than making America great again. A

God is not in the business of making our lives all sweetness and light. He is in the business of chipping away our exteriors so that the image of Christ can emerge. The most painful thing He could take us through is motivated by His love and orchestrated by His power. Under God’s authority and by God’s grace, you are no longer a victim. Instead, God is using the trial to form you into the image of Christ Jesus.

Alexander emerges as an almost Hamlet-like figure, more sinned against than sinning. In a sense Alexander, too, was haunted and motivated by his father’s ghost... He may well have saved more lives than he destroyed and was rarely gratuitous in the use of violence... his legacy is enormous. He was the founder of the Hellenistic Age, which in turn has bequeathed us the foundations of our modern art, science and culture.

The Sumerians considered themselves destined to “clothe and feed” such gods, because they viewed themselves as the servants, in a sense, of what we would call instinctive forces, “elicited” by the “environment.” Such forces can be reasonably regarded as the Sumerians regarded them—as deities inhabiting a “supracelestial place,” extant prior to the dawn of humanity. Erotic attraction, for example—a powerful god—has a developmental history that predates the emergence of humanity, is associated with relatively “innate” releasing “stimuli” (those that characterize erotic beauty), is of terrible power, and has an existence “transcending” that of any individual who is currently “possessed.” Pan, the Greek god of nature, produced/represented fear (produced “panic”); Ares or the Roman Mars, warlike fury and aggression. We no longer personify such “instincts,” except for the purposes of literary embellishment, so we don't think of them “existing” in a “place” (like heaven, for example). But the idea that such instincts inhabit a space—and that wars occur in that space—is a metaphor of exceeding power and explanatory utility. Transpersonal motive forces do wage war with one another over vast spans of time; are each forced to come to terms with their powerful “opponents” in the intrapsychic hierarchy. The battles between the different “ways of life” (or different philosophies) that eternally characterize human societies can usefully be visualized as combat undertaken by different standards of value (and, therefore, by different hierarchies of motivation). The “forces” involved in such wars do not die, as they are “immortal”: the human beings acting as “pawns of the gods” during such times are not so fortunate.

We inherently know that, when controlled by others, life loses its flair and we are cast into melancholy and mediocrity. Without such striving for individual freedom, what becomes of us? We relinquish our free will to a society of strangers that speaks not of liberty and courage but of conformity and caution. Our true self is subjugated and a pseudo self emerges, a mere reflection of a society that has lost its way. “They” start running our lives and soon we are not “us” anymore, just walking zombies filled with the commands of others’ preferences and expectations. We become those masked souls who spend their time wandering in a wildernesses of sameness and sadness. We become tired and weak. We lose our nature. And then we see the worst of human behavior—a mass of people who do not speak up for themselves or others but rather do only what they are told.

To understand anti-Semitism within Germany’s Gentile majority, one has to talk about the skills, educational fervor, and rapid social rise of striking numbers of German Jews. Only then will the contrast emerge between them and the relatively lethargic German majority, revealing why anti-Semitism could gain so large a foothold in German society. Only then can we see anti-Semites as people motivated in large part by jealousy and resentment.

The stealth jihadists employ this kind of obfuscation to great effect. Their immediate goal is not to overpower America directly through combat, but rather to convince Americans that there is nothing at all to fear from Islamic theology, and that anyone who argues otherwise is an Islamophobe motivated solely by hate. With the population lulled into complacency, they can go about their work of forcing Western “accommodation” to Islamic practices. This is meant to set the stage for Islam eventually to emerge supreme.

Sons, any man who is considered a success in life owes a lot to society. We have been very blessed, my dear sons. We have to show our appreciation to our society for making that possible. A time will come when you will meet other Kamerunians who share the same vision for this land. I am advising you to make them partners in our common goals when that time comes. We shouldn’t shy away from playing a formidable role in financing that political force that shall emerge. We must use our influence to ensure that it succeeds.

Paul was an attorney. And this was what his as yet brief career in the law had done to his brain. He was comforted by minutiae. His mortal fears could be assuaged only by an encyclopedic command of detail. Paul was a professional builder of narratives. He was a teller of concise tales. His work was to take a series of isolated events and, shearing from them their dross, craft from them a progression. The morning’s discrete images—a routine labor, a clumsy error, a grasping arm, a crowded street, a spark of fire, a blood-speckled child, a dripping corpse—could be assembled into a story. There would be a beginning, a middle, and an end. Stories reach conclusions, and then they go away. Such is their desperately needed magic. That day’s story, once told in his mind, could be wrapped up, put aside, and recalled only when necessary. The properly assembled narrative would guard his mind from the terror of raw memory. Even a true story is a fiction, Paul knew. It is the comforting tool we use to organize the chaotic world around us into something comprehensible. It is the cognitive machine that separates the wheat of emotion from the chaff of sensation. The real world is overfull with incidents, brimming over with occurrences. In our stories, we disregard most of them until clear reason and motivation emerge. Every story is an invention, a technological device not unlike the very one that on that morning had seared a man’s skin from his bones. A good story could be put to no less dangerous a purpose. As an attorney, the tales that Paul told were moral ones. There existed, in his narratives, only the injured and their abusers. The slandered and the liars. The swindled and the thieves. Paul constructed these characters painstakingly until the righteousness of his plaintiff—or his defendant—became overwhelming. It was not the job of a litigator to determine facts; it was his job to construct a story from those facts by which a clear moral conclusion would be unavoidable. That was the business of Paul’s stories: to present an undeniable view of the world. And then to vanish, once the world had been so organized and a profit fairly earned.

From the ashes of failure, sorrow, hardship, and loss, the most exquisite souls arise, their journey marked by empathy and humility. Those who have plumbed the depths of despair and emerged, transformed, possess an ineffable beauty of spirit that cannot be denied. They, tempered by adversity, radiate empathy, humility, and a profound reverence for life, serving as beacons of inspiration to all who behold them. Remember, dear ones, the most exquisite spirits are not born of idyllic circumstances but are forged in the crucible of life's trials.

Sociopaths do not always have a covetous nature – some are very differently motivated – but when lack of conscience and covetousness occur together in the same individual, a fascinating and frightening picture emerges. Since it is simply not possible to steal and have for oneself the most valuable ‘possessions’ of another person – beauty, intelligence, success, a strong character – the covetous sociopath settles for besmirching or damaging enviable qualities in others so that they will not have them, either, or at least not be able to enjoy them so much.

The great majority of those who, like Frankl, were liberated from Nazi concentration camps chose to leave for other countries rather than return to their former homes, where far too many neighbors had turned murderous. But Viktor Frankl chose to stay in his native Vienna after being freed and became head of neurology at a main hospital in Vienna. The Austrians he lived among often perplexed Frankl by saying they did not know a thing about the horrors of the camps he had barely survived. For Frankl, though, this alibi seemed flimsy. These people, he felt, had chosen not to know. Another survivor of the Nazis, the social psychologist Ervin Staub, was saved from a certain death by Raoul Wallenberg, the diplomat who made Swedish passports for thousands of desperate Hungarians, keeping them safe from the Nazis. Staub studied cruelty and hatred, and he found one of the roots of such evil to be the turning away, choosing not to see or know, of bystanders. That not-knowing was read by perpetrators as a tacit approval. But if instead witnesses spoke up in protest of evil, Staub saw, it made such acts more difficult for the evildoers. For Frankl, the “not-knowing” he encountered in postwar Vienna was regarding the Nazi death camps scattered throughout that short-lived empire, and the obliviousness of Viennese citizens to the fate of their own neighbors who were imprisoned and died in those camps. The underlying motive for not-knowing, he points out, is to escape any sense of responsibility or guilt for those crimes. People in general, he saw, had been encouraged by their authoritarian rulers not to know—a fact of life today as well. That same plea of innocence, I had no idea, has contemporary resonance in the emergence of an intergenerational tension. Young people around the world are angry at older generations for leaving as a legacy to them a ruined planet, one where the momentum of environmental destruction will go on for decades, if not centuries. This environmental not-knowing has gone on for centuries, since the Industrial Revolution. Since then we have seen the invention of countless manufacturing platforms and processes, most all of which came to be in an era when we had no idea of their ecological impacts. Advances in science and technology are making ecological impacts more transparent, and so creating options that address the climate crisis and, hopefully, will be pursued across the globe and over generations. Such disruptive, truly “green” alternatives are one way to lessen the bleakness of Earth 2.0—the planet in future decades—a compelling fact of life for today’s young. Were Frankl with us today (he died in 1997), he would no doubt be pleased that so many of today’s younger people are choosing to know and are finding purpose and meaning in surfacing environmental facts and acting on them.

the voluntary evil we do one another can be profoundly and permanently damaging, even to the strong. And what is it, precisely, that motivates such evil? It doesn’t make itself manifest merely in consequence of the hard lot of life. It doesn’t even emerge, simply, because of failure itself, or because of the disappointment and bitterness that failure often and understandably engenders. But the hard lot of life, magnified by the consequence of continually rejected sacrifices (however poorly conceptualized; however half-heartedly executed)? That will bend and twist people into the truly monstrous forms who then begin, consciously, to work evil; who then begin to generate for themselves and others little besides pain and suffering (and who do it for the sake of that pain and suffering). In that manner, a truly vicious circle takes hold: begrudging sacrifice, half-heartedly undertaken; rejection of that sacrifice by God or by reality (take your pick); angry resentment, generated by that rejection; descent into bitterness and the desire for revenge; sacrifice undertaken even more begrudgingly, or refused altogether. And it’s Hell itself that serves as the destination place of that downward spiral.

What emerges here is that the rabbis, in dwelling as much as they did on the concerns of this world, were motivated by a vision that they constructed quite deliberately. They believed that the best hope for the Jewish people to overcome their dire circumstances was to engage in the world as it was, not to retreat from it. As we will see in the next chapter, that vision helped Jews survive not just up to the year 1000 but in the late medieval and early modern periods as well, and once the modern period arrived, the same vision prepared them to achieve immense success when they were invited to become part of Western society.

When confronted with examples of human suffering and instructed to empathically feel the pain of those people, Ricard showed activation of the same circuitry as you’d see in most everyone else. And it was extremely aversive—“The empathic sharing very quickly became intolerable to me and I felt emotionally exhausted,” he explained. When instead he did his Buddhist thing, focusing on thoughts of compassion, a totally different picture of activation emerged—the amygdala was silent, and instead there was heavy activation of the mesolimbic dopamine system. He described it as “a warm positive state associated with a strong prosocial motivation.

The mind combats the natural flow of change by allowing most of its motivation to come from craving. Cravings quickly become attachments that try to mold reality into something it is not. Cravings are a rejection of reality as it is, and bring our focus into imagining what is missing or how we wish things would be. When our desire for things to be a certain way combines with tension, craving emerges. When we lock on to a particular idea and make our “happiness” dependent on it coming true, we are no longer living in the present moment—instead, we are striving to control reality. A continuous craving for things to be a certain way is known as “attachment.

Such apparently illogical actions are almost never inspired by a single motive. They spring from an unknown number of threads, perhaps thousands of them, some forgotten, some unconscious, some conspicuously suppressed or not admitted, which when collected and spun together have formed a conclusion, however considered or unconsidered it may ultimately seem. It is like the myriad tiny wells and springs, underground streams and significant little rivulets of water emerging from far and wide, seeping out from swamps or caverns of rock crystal, surging forth from dark underground or oozing through rotting vegetation until, bursting from a cleft in the rocks, they all unite and merge imperceptibly together then, tumbling down to the valley, they achieved their ultimate purpose and are transformed into a mighty river.

So there is more to their stance than a wistful yearning for acceptance in a world they never made. Their real motivation is an instinctive certainty as to what the score really is. They are out of the ballgame and they know it. Unlike the campus rebels, who with a minimum amount of effort will emerge from their struggle with a validated ticket to status, the outlaw motorcyclist views the future with the baleful eye of a man with no upward mobility at all. In a world increasingly geared to specialists, technicians and fantastically complicated machinery, the Hell’s Angels are obvious losers and it bugs them. But instead of submitting quietly to their collective fate, they have made it the basis of a full-time social vendetta. They don’t expect to win anything, but on the other hand, they have nothing to lose. If

[A Tibetan Legend] "There comes a time when all life on Earth is in danger. Barbarian powers have arisen. Although they waste their wealth in preparations to annihilate each other, they have much in common: weapons of unfathomable devastation and technologies that lay waste the world. It is now, when the future of all beings hangs by the frailest of threads, that the kingdom of Shambhala emerges. "You cannot go there, for it is not a place. It exists in the hearts and minds of the Shambhala warriors. But you cannot recognize a Shambhala warrior by sight, for there is no uniform or insignia, there are no banners. And there are no barricades from which to threaten the enemy, for the Shambhala warriors have no land of their own. Always they move on the terrain of the barbarians themselves. "Now comes the time when great courage is required of the Shambhala warriors, moral and physical courage. For they must go into the very heart of the barbarian power and dismantle the weapons. To remove these weapons, in every sense of the word, they must go into the corridors of power where the decisions are made. "The Shambhala warriors know they can do this because the weapons are manomaya, mind-made. This is very important to remember, Joanna. These weapons are made by the human mind. So they can be unmade by the human mind! The Shambhala warriors know that the dangers that threaten life on Earth do not come from evil deities or extraterrestrial powers. They arise from our own choices and relationships. So, now, the Shambhala warriors must go into training. "How do they train?" I asked. "They train in the use of two weapons." "The weapons are compassion and insight. Both are necessary. We need this first one," he said, lifting his right hand, "because it provides us the fuel, it moves us out to act on behalf of other beings. But by itself it can burn us out. So we need the second as well, which is insight into the dependent co-arising of all things. It lets us see that the battle is not between good people and bad people, for the line between good and evil runs through every human heart. We realize that we are interconnected, as in a web, and that each act with pure motivation affects the entire web, bringing consequences we cannot measure or even see. "But insight alone," he said, "can seem too cool to keep us going. So we need as well the heat of compassion, our openness to the world's pain. Both weapons or tools are necessary to the Shambhala warrior.

It was a heady, overwhelming veil of scent. At first it developed almost hypnotically into a floral, fruit bouquet; languid and sensual with a musky, almost dusty depth. But then a sharpness emerged, beautiful, icy, unexpected. There was something almost overwhelming about the lush complexity of the formulation, the sheer unbridled eroticism which came across in wave after wave of contrasting notes. ‘This is floral, earthy, and there’s the clean overlay of aldehydic waxiness and soft flowers,’ Madame explained. ‘And then, underneath, a whiff of more feral, impolite essences. Under the clean, innocent exterior there’s a carnal presence. It’s not without ulterior motive.’ Grace stared hopelessly. Here was a language she definitely didn’t understand. ‘I’m sorry?’ Madame Zed looked across at her. ‘This, Mrs Munroe, is the scent of intoxication and desire. The perfume of seduction.

The war is not over, however. Even organisations like Wikipedia succumbed to the authoritarian twitch, appointing editors with special privileges who could impose their own prejudices upon certain topics. The motive was understandable – to stop entries being taken over by obsessive nutters with weird views. But of course what happened, just as in the French and Russian revolutions, was that the nutters got on the committee. The way to become an editor was simply to edit lots of pages, and thereby gain brownie points. Some of the editors turned into ruthlessly partisan dogmatists, and the value of a crowd-sourced encyclopedia was gradually damaged. As one commentator puts it, Wikipedia is ‘run by cliquish, censorious editors and open to pranks and vandalism’. It is still a great first port of call on any uncontroversial topic, but I find Wikipedia cannot be trusted on many subjects.

At midnight she went to brush her teeth and he turned the lights off in the kitchen. Emerging from the bathroom she said: See, I obviously had an ulterior motive, because I brought my toothbrush. She followed him into his room and he shut the door behind them, saying something inaudible. She laughed, and through the door her laughter was softened and musical. In the darkness the main room of the apartment lay quiet again and still. Two empty bowls had been left in the sink, two spoons, and empty water glass with a faint print of clear lip balm on the rim. Through the door the sound of conversation murmured on, the words rounded out, indistinct, and by one in the morning silence had fallen. At half past five the sky began to lighten in the east-facing living room window, from black to blue and then to silvery white. Another day. The call of a crow from an overhead power line. The sound of buses in the street.

He spent the morning at the beach. He had no idea which one, just some open stretch of coastline reaching out to the sea. An unbroken mantle of soft grey clouds was sitting low over the water. Only on the horizon was there a glimmer of light, a faint blue band of promise. The beach was deserted, not another soul on the vast, wide expanse of sand that stretched out in front of him. Having come from the city, it never ceased to amaze Jejeune that you could be that alone in the world. He walked along the beach, feeling the satisfying softness as the sand gave way beneath his slow deliberate strides. He ventured as close to the tide line as he dared, the white noise of the waves breaking on the shingles. A set of paw prints ran along the sand, with an unbroken line in between. A small dog, dragging a stick in its mouth. Always the detective, even if, these days, he wasn’t a very good one. Jejeune’s path became blocked by a narrow tidal creek carrying its silty cargo out to the sea. On each side of it were shallow lagoons and rock pools. When the tide washed in they would teem with new life, but at the moment they looked barren and empty. Jejeune looked inland, back to where the dark smudge of Corsican pines marked the edge of the coast road. He traced the creek’s sinuous course back to where it emerged from a tidal salt flat, and watched the water for a long time as it eddied and churned, meeting the incoming tide in an erotic swirl of water, the fresh intermingling with the salty in a turbulent, roiling dance, until it was no longer possible to tell one from the other. He looked out at the sea, at the motion, the color, the light. A Black-headed Gull swooped in and settled on a piece of driftwood a few feet away. Picture complete, thought Jejeune. For him, a landscape by itself, no matter how beautiful, seemed an empty thing. It needed a flicker of life, a tiny quiver of existence, to validate it, to confirm that other living things found a home here, too. Side by side, they looked out over the sea, the man and the bird, two beating hearts in this otherwise empty landscape, with no connection beyond their desire to be here, at this time. Was it the birds that attracted him to places like this, he wondered, or the solitude, the absence of demands, of expectations? But if Jejeune was unsure of his own motives, he knew this bird would have a purpose in being here. Nature always had her reasons. He chanced a sidelong glance at the bird, now settled to his presence. It had already completed its summer molt, crisp clean feathers having replaced the ones abraded by the harsh demands of eking out a living on this wild, windswept coastline. The gull stayed for a long moment, allowing Jejeune to rest his eyes softly, unthreateningly, upon it. And then, as if deciding it had allowed him enough time to appreciate its beauty, the bird spread its wings and effortlessly lifted off, wheeling on the invisible air currents, drifting away over the sea toward the horizon. p. 282-3

The liberal international human rights community often defines political internees as those incarcerated for their beliefs, not necessarily their actions. While such instances abound, they are not the only or even the best examples of politically motivated incarceration. Whether someone “did it” ought not to determine fully who receives our support. Instead, political prisoners are best conceived as active participants in resistance movements. Thus the central issue for thinking about political prisoners is not whether they “did it” but what movements did they come from and what are the broader circumstances surrounding their arrest. Most of those incarcerated participated in radical movements seeking fundamental overhauls of structures of power. (...) Political prisoners emerged from movements seeking to stop, to overturn, to develop alternatives to state and extralegal violence of the system. All of America’s political internees did something; some resisted with force, some put their bodies on the line, and others used words and propagated ideas the state deemed too powerful to let slide as just so much free speech. The issue of political prisoners is less one of “innocence” than of defending people’s ability and capacity to resist.

I teach excessively agreeable people to note the emergence of such resentment, which is a very important, although very toxic, emotion. There are only two major reasons for resentment: being taken advantage of (or allowing yourself to be taken advantage of), or whiny refusal to adopt responsibility and grow up. If you’re resentful, look for the reasons. Perhaps discuss the issue with someone you trust. Are you feeling hard done by, in an immature manner? If, after some honest consideration, you don’t think it’s that, perhaps someone is taking advantage of you. This means that you now face a moral obligation to speak up for yourself. This might mean confronting your boss, or your husband, or your wife, or your child, or your parents. It might mean gathering some evidence, strategically, so that when you confront that person, you can give them several examples of their misbehaviour (at least three), so they can’t easily weasel out of your accusations. It might mean failing to concede when they offer you their counterarguments. People rarely have more than four at hand. If you remain unmoved, they get angry, or cry, or run away. It’s very useful to attend to tears in such situations. They can be used to motivate guilt on the part of the accuser due, theoretically, to having caused hurt feelings and pain. But tears are often shed in anger. A red face is a good cue. If you can push your point past the first four responses and stand fast against the consequent emotion, you will gain your target’s attention—and, perhaps, their respect. This is genuine conflict, however, and it’s neither pleasant nor easy.

This revolution of values must go beyond traditional capitalism and Communism. We must honestly admit that capitalism has often left a gulf between superfluous wealth and abject poverty, has created conditions permitting necessities to be taken from the many to give luxuries to the few, and has encourage smallhearted men to become cold and conscienceless so that, like Dives before Lazarus, they are unmoved by suffering, poverty-stricken humanity. The profit motive, when it is the sole basis of an economic system, encourages a cutthroat competition and selfish ambition that inspire men to be more I-centered than thou-centered. Equally, Communism reduces men to a cog in the wheel of the state. The Communist may object, saying that in Marxian theory the state is an “interim reality” that will “wither away” when the classless society emerges. True—in theory; but it is also true that, while the state lasts, it is an end in itself. Man is a means to that end. He has no inalienable rights. His only rights are derived from, and conferred by, the state. Under such a system the fountain of freedom runs dry. Restricted are man’s liberties of press and assembly, his freedom to vote and his freedom to listen and to read. Truth is found neither in traditional capitalism nor in classical Communism. Each represents a partial truth. Capitalism fails to see the truth in collectivism. Communism fails to see the truth in individualism. Capitalism fails to realize that life is social. Communism fails to realize that life is personal. The good and just society is neither the thesis of capitalism nor the antithesis of Communism, but a socially conscious democracy which reconciles the truths of individualism and collectivism.

In consequence of the inevitably scattered and fragmentary nature of our thinking, which has been mentioned, and of the mixing together of the most heterogeneous representations thus brought about and inherent even in the noblest human mind, we really possess only *half a consciousness*. With this we grope about in the labyrinth of our life and in the obscurity of our investigations; bright moments illuminate our path like flashes of lighting. But what is to be expected generally from heads of which even the wisest is every night the playground of the strangest and most senseless dreams, and has to take up its meditations again on emerging from these dreams? Obviously a consciousness subject to such great limitations is little fitted to explore and fathom the riddle of the world; and to beings of a higher order, whose intellect did not have time as its form, and whose thinking therefore had true completeness and unity, such an endeavor would necessarily appear strange and pitiable. In fact, it is a wonder that we are not completely confused by the extremely heterogeneous mixture of fragments of representations and of ideas of every kind which are constantly crossing one another in our heads, but that we are always able to find our way again, and to adapt and adjust everything. Obviously there must exist a simple thread on which everything is arranged side by side: but what is this? Memory alone is not enough, since it has essential limitations of which I shall shortly speak; moreover, it is extremely imperfect and treacherous. The *logical ego*, or even the *transcendental synthetic unity of apperception*, are expressions and explanations that will not readily serve to make the matter comprehensible; on the contrary, it will occur to many that “Your wards are deftly wrought, but drive no bolts asunder.” Kant’s proposition: “The *I think* must accompany all our representations ,” is insufficient; for the “I” is an unknown quantity, in other words, it is itself a mystery and a secret. What gives unity and sequence to consciousness, since by pervading all the representations of consciousness, it is its substratum, its permanent supporter, cannot itself be conditioned by consciousness, and therefore cannot be a representation. On the contrary, it must be the *prius* of consciousness, and the root of the tree of which consciousness is the fruit. This, I say, is the *will*; it alone is unalterable and absolutely identical, and has brought forth consciousness for its own ends. It is therefore the will that gives unity and holds all its representations and ideas together, accompanying them, as it were, like a continuous ground-bass. Without it the intellect would have no more unity of consciousness than has a mirror, in which now one thing now another presents itself in succession, or at most only as much as a convex mirror has, whose rays converge at an imaginary point behind its surface. But it is *the will* alone that is permanent and unchangeable in consciousness. It is the will that holds all ideas and representations together as means to its ends, tinges them with the colour of its character, its mood, and its interest, commands the attention, and holds the thread of motives in its hand. The influence of these motives ultimately puts into action memory and the association of ideas. Fundamentally it is the will that is spoken of whenever “I” occurs in a judgement. Therefore, the will is the true and ultimate point of unity of consciousness, and the bond of all its functions and acts. It does not, however, itself belong to the intellect, but is only its root, origin, and controller.

I have seen the First and Second Insights,” he said, stepping closer. “And I’ll tell you something. I think it is all happening just as the Manuscript says. We are changing our world view. I can see it in psychology.” “What do you mean?” He took a breath. “My field is conflict, looking at why humans treat each other so violently. We’ve always known that this violence comes from the urge humans feel to control and dominate one another, but only recently have we studied this phenomenon from the inside, from the point of view of the individual’s consciousness. We have asked what happens inside a human being that makes him want to control someone else. We have found that when an individual walks up to another person and engages in a conversation, which happens billions of times each day in the world, one of two things can happen. That individual can come away feeling strong or feeling weak, depending on what occurs in the interaction.” I gave him a puzzled look and he appeared slightly embarrassed at having rushed into a long lecture on the subject. I asked him to go on. “For this reason,” he added, “we humans always seem to take a manipulative posture. No matter what the particulars of the situation, or the subject matter, we prepare ourselves to say whatever we must in order to prevail in the conversation. Each of us seeks to find some way to control and thus to remain on top in the encounter. If we are successful, if our viewpoint prevails, then rather than feel weak, we receive a psychological boost. “In other words we humans seek to outwit and control each other not just because of some tangible goal in the outside world that we’re trying to achieve, but because of a lift we get psychologically. This is the reason we see so many irrational conflicts in the world both at the individual level and at the level of nations.” “The consensus in my field is that this whole matter is now emerging into public consciousness. We humans are realizing how much we manipulate each other and consequently we’re reevaluating our motivations. We’re looking for another way to interact. I think this reevaluation will be part of the new world view that the Manuscript speaks of.

Wake up every day, expecting not to know what's going to happen, and look for the events to unfold with curiosity. Instead of stressing and managing, just be present at anything that pops up with the intention of approaching it with your best efforts. Whatever happens in the process of spiritual awakening is going to be unpredictable and moving forward, if you're just the one who notices it, not fighting or making a big project out there. •       You may have emotional swings, energetic swings, psychic openings, and other unwanted shifts that, as you knew, feel unfamiliar to your personality. Be the beholder. Don't feel like you have something to fix or alter. They're going to pass. •       If you have severe trauma in your history and have never had therapy, it might be very useful to release the pains of memories that arise around the events. Therapy teaches you how to express, bear witness, release, and move forward. Your therapist needn't know much about kundalini as long as he or she doesn't discount that part of your process. What you want to focus on is the release of trauma-related issues, and you want an experienced and compassionate therapist who sees your spiritual orientation as a motivation and support for the healing process. •       This process represents your chance to wake up to your true nature. Some people wake up first, and then experience the emergence of a kundalini; others have the kundalini process going through as a preparation for the emergence. The appearance happens to do the job of wiping out, so is part of either pattern. Waking up means realizing that whoever looks through your eyes, lives through your senses, listens to your thoughts, and is present at every moment of your experience, whether good or bad, is recognized or remembered. This is a bright, conscious, detached and unconditionally loving presence that is universal and eternal and is totally free from all the conditions and memories you associate with as a personal identity. But as long as you believe in all of your personal conditions and stories, emotions, and thoughts, you have to experience life filtered by them. This programmed mind is what makes the game of life to be varied and suspense-filled but it also causes suffering and fear of death. When we are in Samadhi and Satori encounters, we glimpse the Truth about the vast, limitless space that is the foundation for our being. It is called gnosis (knowledge) or the One by the early Gnostics. Some spiritual teachings like Advaita Vedanta and Zen go straight for realization, while others see it as a gradual path through years of spiritual practices. Anyway, the ending is the same. As Shakespeare said, when you know who you are, the world becomes a stage and you the player, and life is more light and thoughts less intrusive, and the kundalini process settles down into a mellow pleasantness. •       Give up places to go and to be with people that cause you discomfort.

A major portion of the cost of defense against foreign aggression in a laissez-faire society would be borne originally by business and industry, as owners of industrial plants obviously have a much greater investment to defend than do owners of little houses in suburbia. If there were any real threat of aggression by a foreign power, businessmen would all be strongly motivated to buy insurance against that aggression, for the same reason that they buy fire insurance, even though they could save money in the short run by not doing so. An interesting result of this fact is that the cost of defense would ultimately tend to be spread among the whole population, since defense costs, along with overhead and other such costs, would have to be included in the prices paid for goods by consumers. So, the concern that “free riders” might get along without paying for their own defense by parasitically depending on the defenses paid for by their neighbors is groundless. It is based on a misconception of how the free-market system would operate. The role of business and industry as major consumers of foreign-aggression insurance would operate to unify the free area in the face of any aggression. An auto plant in Michigan, for example, might well have a vital source of raw materials in Montana, a parts plant in Ontario, a branch plant in California, warehouses in Texas, and outlets all over North America. Every one of these facilities is important to some degree to the management of that Michigan factory, so it will want to have them defended, each to the extent of its importance. Add to this the concern of the owners and managers of these facilities for their own businesses and for all the other businesses on which they, in turn, depend, and a vast, multiple network of interlocking defense systems emerges. The involvement of the insurance companies, with their diversified financial holdings and their far-flung markets would immeasurably strengthen this defensive network. Such a multiple network of interlocking defense systems is a far cry from the common but erroneous picture of small cities, businesses, and individuals, unprotected by a government, falling one by one before an advancing enemy horde.

By the mid-1980s, [Stephen Jay Gould] had emerged as a major public figure, using his background as a paleontologist to dive into controversies with radical stances on the ways new species emerge and how evolutionary change comes about. His [popular history of life] college class was composed of around six hundred students who, taking it as a distributional requirement, were unlikely to become science majors. This audience proved an ideal focal group for Gould to try out his new theories and presentations. Every Tuesday and Thursday in the fall he held forth, lecturing with dramatic flourish to undergraduates who either sat rapt in the front rows or sprawled sleeping in the rear ones.

As our emerging self-portrait makes clear, we are motivated by far more than cost and price. So instead of turning first to markets to mediate our social and ecological relationships, the twenty-first-century economist would be wise to start by asking what social dynamics are already in play. What are the values, heuristics, norms and networks that currently shape human behaviour—and how could they be nurtured or nudged, rather than ignored and eroded?

From Alan Thein Durning: The extreme disruption of ecosystems will end. The question is whether people will end it voluntarily and creatively, or whether nature will end it for them, savagely and catastrophically... Humanity’s failure to act in defense of the Earth is conventionally explained as a problem of knowledge: not enough people yet understand the dangers or know what to do about them. An alternative explanation is that this failure reflects a fundamental problem of motivation. People know enough, but they don’t care enough. They do not care enough because they do not identify themselves with the world as a whole. The Earth is such a big place that it might as well be no place at all. If places motivate but the planet does not, a curious paradox emerges. The wrenching global problems that the world’s leading thinkers so earnestly warn about- crises such as deforestation, hunger, population growth, climate change, loss of cultural and biological diversity- may submit to solutions only obliquely. The only cures possible may be local and motivated by a sentiment- the love of home- that global thinkers often regarded as divisive and or provincial. Thus, it may be possible to diagnose problems globally, but impossible to solve them globally. There may not be any ways to save to world that are not, first and foremost, ways for people to say their own places. Here is the hope: that this generation becomes the next wave of natives, first in this place on Earth and then in others. This newfound permanence allows the quiet murmur of localities to become audible again. And that not long thereafter, perhaps very soon, the places of this Earth will be healed and whole again. ...AJ Auden said, “We have spent thee past 250 years in restless movement, recklessly skimming off the cream of superabundant resources, but we have not used the land in the true sense of the word, not have we done ourselves much permanent good. It’s high times that we settled down, not for a hundred years, but for a thousand, forever.

The personalities we have evolved to perceive have been around, in predictable form, and in typical, hierarchical configurations, forever, for all intents and purposes. They have been male or female, for example, for a billion years. That’s a long time. The division of life into its twin sexes occurred before the evolution of multi-cellular animals. It was in a still-respectable one-fifth of that time that mammals, who take extensive care of their young, emerged. Thus, the category of “parent” and/or “child” has been around for 200 million years. That’s longer than birds have existed. That’s longer than flowers have grown. It’s not a billion years, but it’s still a very long time. It’s plenty long enough for male and female and parent and child to serve as vital and fundamental parts of the environment to which we have adapted. This means that male and female and parent and child are categories, for us—natural categories, deeply embedded in our perceptual, emotional and motivational structures.

The Bracha report declares, “[Israeli] society confronts a real danger of falling apart. Emerging multiculturalism will undermine the dream to bring to life the motivation towards a re-birth of Jewish/Israeli culture. This is a dangerous game.

First, I am thrilled that paramedics are finally getting the respect they deserve for being the professionals they can be. The scope of practice is expanding, and patient care modalities are improving, seemingly by the minute. Patient outcomes are also improving as a result, and EMS is passing through puberty and forging into adulthood. On the other hand, autonomy in the hands of the “lesser-motivated,” can be a very dangerous thing. You know as well as I do that there are still plenty of providers who operate from a subjective, complacent, and downright lazy place. Combined with the ever-expanding autonomy, that provider just became more dangerous than he or she ever has been – to the patients and to you. Autonomy in patient care places more pressure for excellence on the provider charged with delivering it, and also on the partner and crew members on scene. Since the base hospital is not involved like it once was, they are likewise less responsible for the errors and omissions of the medics on the scene. Now more than ever, crew members are being held to answer for the mistakes and follies of their coworkers; now more than ever, EMS providers are working without a net. What’s next? I predict (and hope) emergency medical Darwinism is going to force some painful and necessary changes. First, increasing autonomy is going to result in the better and best providing superior patient care. More personal ownership of the results is going to manifest in outcomes such as increased cardiac arrest survival rates, faster and more complete stroke recovery, and significantly better outcomes for STEMI patients, all leading to the brass ring: EMS as a profession, not just a job. On the flip side of that coin, you will see consequences for the not-so-good and completely awful providers. There will be higher instances of licensure action, internal discipline, and wash-out. Unfortunately, all those things will stem from generally preventable negative patient outcomes. The danger for the better provider will be in the penumbra; the murky, gray area of time when providers are self-categorizing. Specifically, the better provider who is aware of the dangerously poor provider but does nothing to fix or flush him or her, is almost certain to be caught up in a bad situation caused by sloppy, complacent, or ultimately negligent patient care that should have been corrected or stopped. The answer is as simple as it is difficult. If you are reading this, it is more likely because you are one of the better, more committed, more professional providers. This transition is up to you. You must dig deep and find the strength necessary to face the issue and force the change; you have to demand more from yourself and from those around you. You must have the willingness to help those providers who want it – and respond to those who need it, but don’t want it – with tough love by showing them the door. In the end, EMS will only ever be as good as you make it. If you lay silent through its evolution, you forfeit the right to complain when it crumbles around you.

BLACK SHEEP - A HAIKU Midst a starlit dance, The moon emerges alone, Thus she steals the show.

In the realm of boundless skies I soar, With the fire of beginnings, I implore, Though thorns may pierce, and darkness may loom, I'll test my strength in thunder's fierce boom. For high above, I seek my place, In the heavens, a name to embrace, Yet every breath fuels my might, As I brave the storms, take flight in the night. In the face of dust, my resolve remains, Despite the wounds, and life's crushing pains, I stand unbroken, my spirit's ablaze, In the crucible, I'll burn and amaze. Though I may stumble, and falter, and strain, In my heart, the desire remains untamed, With sparks in my eyes, and hope in my veins, I'll rise from the ashes, through trials and gains. For I've etched in my fists, a star's radiant gleam, In the city's uproar, I'll conquer, it seems, Though darkness may fall in an infinite stream, My end won't be falling; it's more than it seems. On my face, I may wear the marks of the fight, With a broken resolve, a fractured light, But within my core, strength takes its flight, And from the embers, I'll emerge in the night. Though breaths may shatter, and heartbeats may sway, In the depths of my being, I'll find my way, With fiery gaze, and a steadfast say, I'll conquer the tempest, come what may. I've woven a star in the palm of my hand, Let the drums of the city resound, understand, Though shadows may gather, like grains of sand, My fall is not final, I'll rise and expand. In the realm of boundless skies, I roam, With a heart unyielding, I'll find my home, Through trials and triumphs, I'll ceaselessly roam, My end isn't falling; it's where I'll become.

The majority of people with planets or the Ascendant in the 8th House are highly likely to face being abused by others (psychologically, sexually, physically, emotionally, and/or financially). But I want to share the good news : that this is also the House of First-Aid Help. Therapy Aid. Psychological Aid. Trauma Aid. The emergency Room. Rehabilitation Centres. The Surgery table. PLEASE GET HELP. Don't suffer alone... The same planets that have brought pain into your life, are also in the very same House of a powerful Transformative Healing. Let's get the inner healing going. Get Help today.

It is difficult to recapture the apprehension, even paranoia, that gripped the nation's most sober leaders in these early years of the American political experiment. No one was confident that the new republican institutions would survive. There was no clear path to success, and no past record against which to compare the unfolding of events. The emergence of political parties was unexpected and troubling, even to those who helped bring them into being. Each side in the great political conflict tended to suspect the other of the most dangerous and evil motives. (...) The debates were so brutal, in fact, precisely because they were so profoundly ideological. What was at stake, many Americans believed, were not merely matters of war and peace but the very soul of the republic.

Amidst life’s tempests, the art of graceful presentation emerges as a silent anthem of resilience, echoing the indomitable spirit that refuses to be overshadowed by adversity.

The symphony of motivation, happiness, and self-improvement weaves the fabric of personal growth, creating a life rich in purpose and fulfillment. Staying motivated is an ongoing pursuit that draws strength from resilience and a profound connection to one's goals. Authentic happiness emerges from a life aligned with personal values, and the journey of self-improvement serves as the transformative vehicle towards continual growth. To be better and stronger necessitates a commitment to learning, the fortitude to navigate challenges, and the wisdom to recognize and distance oneself from toxic individuals and political ideologies, ensuring a trajectory of positive evolution and authentic well-being.

In the second year of the Trump presidency, I attended a dinner of American hedge funders in Hong Kong. I was there as a guest speaker, to survey the usual assortment of global hot spots. A thematic question emerged from the group—was the “Pax Americana” over? There was a period of familiar cross-talk about whether Trump was a calamitous force unraveling the international order or merely an impolitic Republican politician advancing a conventional agenda. I kept interjecting that Trump was ushering in a new era—one of rising nationalist competition that could lead to war and unchecked climate change, to the implosion of American democracy and the accelerated rise of a China that would impose its own rules on the world. Finally, one of the men at the table interrupted with some frustration. He demanded a show of hands—how many around the table had voted for Trump, attracted by the promise of tax cuts and deregulation? After some hesitation, hand after hand went up, until I was looking at a majority of raised hands. The tally surprised me. Sure, I understood the allure of tax cuts and deregulation to a group like that. But these were also people who clearly understood the dangers that Trump posed to American democracy and international order. The experience suggested that even that ambiguous term “Pax Americana” was subordinate to the profit motive that informed seemingly every aspect of the American machinery. I’d come to know the term as a shorthand for America’s sprawling global influence, and how—on balance—the Pax Americana offered some stability amid political upheavals, some scaffolding around the private dramas of billions of individual lives. From the vantage point of these bankers, the Pax Americana protected their stake in international capital markets while allowing for enough risk—wars, coups, shifting energy markets, new technologies—so that they could place profitable bets on the direction of events. Trump was a bet. He’d make it easier for them to do their business and allow them to keep more of their winnings, but he was erratic and hired incompetent people—so much so that he might put the whole enterprise at risk. But it was a bet that enough Americans were willing to make, including those who knew better. From the perspective of financial markets, I had just finished eight years in middle management, as a security official doing his small part to keep the profit-generating ocean liner moving. The debates of seemingly enormous consequence—about the conduct of wars, the nature of national identity, and the fates of many millions of human beings—were incidental to the broader enterprise of wealth being created.

Dahmer’s preferences, when it came to the male physique, were slender and lean, yet athletic and slightly but not overtly muscular young men. Because so many of Dahmer’s victims were African American or, for the most part, men of color, it was at first presumed that Dahmer hated non-Caucasians. Dahmer denied that any of the murders were racially motivated, and said that what led him to approach the men he did was whether or not he was attracted to them; but, even more importantly, that they met the physical requirements that stimulated him the most. Investigating detectives found no indications that Dahmer had problems with people of color. Dahmer emerged as truthful as far as the detectives determined, yet not necessarily always immediately forthcoming.

Development is a central notion in psychology, because it is not simply 'development.' It is a paradoxical notion because it supposes neither absolute continuity nor absolute discontinuity...Development is characterized by the emergence of new forms which are motivated by previous phases...auto-transformation, bonds prepared by previous acquisitions, and movement modifying its own movement. Reciprocal action between inside and outside exists,,,Quantitative accumulation phenomena produce qualitative changes...quick acquisitions followed by plateaus...(level phenomena).

We start off in childhood believing parents might have access to a superior kind of knowledge and experience. They look, for a while, astonishingly competent. Our exaggerated esteem is touching but also intensely problematic, for it sets them up as the ultimate objects of blame when we gradually discover that they are flawed, sometimes unkind, in areas ignorant and utterly unable to save us from certain troubles. It can take a while, until the fourth decade or the final hospital scenes, for a more forgiving stance to emerge. Their new condition, frail and frightened, reveals in a compellingly physical way something which has always been true psychologically: that they are uncertain vulnerable creatures motivated more by anxiety, fear, a clumsy love, and unconscious compulsions than by godlike wisdom and moral clarity—and cannot, therefore, forever be held responsible for either their own shortcomings or our many disappointments.

Purification of the soul. — First origin of higher and lower. The aesthetically offensive thing about the inner person without skin - bloody masses, feces, entrails, all those sucking, pumping monsters - shapeless or ugly or grotesque, and embarrassing for the smell. So thought away! What comes out of it arouses shame (feces, urine, saliva, seed) Women do not like to hear about digestion. Byron not seeing a woman eat (so the ulterior motives go their way). This skin- covered body that seems to be ashamed! The garment on the parts where its essence emerges: or hold the hand over the mouth while spitting out saliva. So: there are disgusting things; the more ignorant a person is about the organism, the more he thinks of raw meat, putrefaction, stench, maggots. Man, unless it is shape, is located disgusting — he does everything to not mind to think. —The pleasure that is evidently connected with this inner man is considered to be a lower — after-effect of the aesthetic judgment. The idealists of love are enthusiasts of beautiful forms, they want to deceive themselves and are often outraged at the idea of coitus and semen. Man has ascribed everything painful, tormenting, excessive force to this inner body: the higher he raised seeing, hearing, the form, and thinking. The disgusting should be the source of misfortune! — We learn the disgust around! Second origin of the distinction between higher and lower. Everything that is terrifying is considered to be higher than that which is more powerful; anything but lower or even contemptible. As the highest — fear and yet do good and good will!

You are sitting at your crossroads right now, and two different versions of you can emerge in this next phase of your life. You can choose either the complacent, settled, comfort-seeking, easy-road-chasing, and excuse-making version or the relentless, hungry, dedicated, challenge-facing, risk-taking, reality-checking, and constantly adapting version.

Endless miles She had walked endless miles, She had stood over countless emotional piles, Finally she had arrived there where all journeys ended, Where life nothing defended, Because here smiles emerged from the seeds of pain, Here hopes were bred by time and never slain, Life developed wings of hope and certainty, Where desires shared with reality a new fraternity, Because forlorn ceased here, pain became meaningless, It was a place with miles ceaseless, Here minds ruled with hearts, And cupid indiscriminately shot his darts, To pierce all alike, Causing raptures of smiles and only creating realities that you like, And after walking endless miles she was here now, Here, where she can forever live under the rainbow and its colourful bow, To feel everything yet feel what she wants to feel, her deeply desired sentiment, For which she walked endless miles, because to her it everything meant, And to be here you need not follow any precept or diktat, Just be true to yourself and follow your instinctive nostrum and believe in one fact, That to be there where you want to be, you will walk endless miles, Because you seek that true union with your deepest smiles.

Stay offline if you must, and do whatever is reasonable enough to thrive. Stay focused and emerge victorious in life.

You will emerge from the dark clouds, but this will only happen if you are willing to rise and shine.

As unpredictable as the content of the LSD reaction is its intensity; the individual responses to the same dosage level vary considerably. My experience indicates that the degree of sensitivity or resistance to LSD depends on complicated psychological factors rather than on variables of a constitutional, biological, or metabolic nature. Subjects who in everyday life have the need to maintain full self-control and have difficulties in relaxing and “letting go” can sometimes resist relatively high dosages of LSD (300 to 500 micrograms) and show no detectable changes. Occasionally, a person can resist a considerable dose of LSD if he has set this as a personal task for himself for any reason. He may decide to do this to defy the therapist and compete with him, to demonstrate his “strength” to himself and to others, to endure more than his fellow patients, or for many other reasons. Usually, however, more relevant unconscious motives can be found underlying such superficial rationalizations. Another cause for a high resistance to the effect of the drug may be insufficient preparation, instruction, and reassurance of the subject, a lack of his full agreement and cooperation, or absence of basic trust in the therapeutic relationship. In this case, the LSD reaction sometimes does not take its full course until the motives of resistance are analyzed and understood. Occasional sudden sobering, which can occur at any period of the session and on any dosage level, can be understood as a sudden mobilization of defenses against the emergence of unpleasant traumatic material. Among psychiatric patients, severe obsessive-compulsive neurotics are particularly resistant to the effect of LSD. It has been a common observation in my research that such patients can resist dosages of more than 500 micrograms of LSD and show only slight signs of physical or psychological distress. In extreme cases, it can take several dozen high-dose LSD sessions before the psychological resistances of these individuals are reduced to the point that they start having episodes of regression to childhood and become aware of the unconscious material that has to be worked through.

TAKEAWAYS FOR TEACHING YOUR DOG Provide a long pause. When you see your dog noticing your modeling or noticing the buttons, turn your routine interactions into language-facilitating opportunities. The greatest cue we can provide is a long, silent pause to give the AAC user a chance to process what is happening and try exploring her words. When you see your dog communicate through a gesture or vocalization, stay quiet for at least ten to fifteen seconds. At the end of fifteen seconds, if your dog looks like she might be walking toward her buttons or is looking at them, continue staying quiet. If you have not seen an indication that she might try saying a word, add a naturalistic cue. Your dog may need cues for a little while before using words independently. Keep providing a long pause, pointing at the button, asking a general question such as “What do you want?” or standing near the button to support your dog’s emerging vocabulary. Even after you’ve heard your dog’s first words, your dog will likely need support before using words independently and regularly. Model words in different contexts to support generalization. Your dog will learn to use words in different ways if she sees and hears you using words in multiple ways. Remember that your dog is intrinsically motivated to communicate. Resist the desire to offer a treat for saying a word (unless the word is treat). This will keep your dog from learning the actual meaning of the word. Stick to providing the appropriate response to your dog’s word. Think about other communication functions besides requesting. Your dog might be trying to label an object or activity in her environment or talk about what is happening.

Should Statements. You try to motivate yourself by saying, “I should do this” or “I must do that.” These statements cause you to feel pressured and resentful. Paradoxically, you end up feeling apathetic and unmotivated. Albert Ellis calls this “musturbation.” I call it the “shouldy” approach to life. When you direct should statements toward others, you will usually feel frustrated. When an emergency caused me to be five minutes late for the first therapy session, the new patient thought, “He shouldn’t be so self-centered and thoughtless. He ought to be prompt.” This thought caused her to feel sour and resentful. Should statements generate a lot of unnecessary emotional turmoil in your daily life. When the reality of your own behavior falls short of your standards, your shoulds and shouldn’ts create self-loathing, shame, and guilt.

wrote, “If a Huron’s soul could have inherited Montesquieu’s brain, Montesquieu would still create.” The native North American was an Enlightenment paradigm of the savage, yet if his soul were joined to Montesquieu’s brain, then one of the era’s greatest thinkers would, for intellectual purposes at least, be still alive. It did not matter that the soul and body were those of a “primitive,” provided the brain was the philosopher’s own. In short, the conviction that the brain is the only organ indispensable for personal identity emerged independently or, at most, marginally connected to empirical neuroscientific advances. Bonnet’s 1760 statement about Montesquieu and the Huron declares exactly the same thing as Puccetti’s aphorism of 1969, “Where goes a brain, there goes a person,” or Gazzaniga’s confident assertion of 2005, “you are your brain.” A good number of twentieth- and twenty-first-century (neuro)scientists and (neuro)philosophers claim that their convictions about the self are based on neuroscientific data. That may be so for them personally. Historically, however, things happened the other way around: Brainhood predated reliable neuroscientific discoveries and has all the appearance of having been a motivating factor of brain research. As it advanced, this research legitimized and reinforced the brainhood ideology.

When a woman who has been wounded decides to do something, there is no halt. The thorns fail to prick, the darkness refuses to bother and stones along the path keep breaking. A lighted path emerges automatically.

The emergence of success and recognition is hidden in years of hard working and pain submerged in obscurity; life is not designed to support overnight success.

Then he or she grants to that small number primary causal power, while ignoring others of equal or greater importance. It is most effective to utilize a major motivational system or large-scale sociological fact or conjecture for such purposes. It is also good to select those explanatory principles for an unstated negative, resentful, and destructive reason, and then make discussion of the latter and the reason for their existence taboo for the ideologue and his or her followers (to say nothing of the critics). Next, the faux theorist spins a post-hoc theory about how every phenomenon, no matter how complex, can be considered a secondary consequence of the new, totalizing system. Finally, a school of thought emerges to propagate the methods of this algorithmic reduction (particularly when the thinker is hoping to attain dominance in the conceptual and the real worlds), and those who refuse to adopt the algorithm or who criticize its use are tacitly or explicitly demonized.

Given the obvious “will to power” (as Friedrich Nietzsche called it) of the human race, the enormous energy put into its expression, the early emergence of hierarchies among children, and the childlike devastation of grown men who tumble from the top, I’m puzzled by the taboo with which our society surrounds this issue. Most psychology textbooks do not even mention power and dominance, except in relation to abusive relationships. Everyone seems in denial. In one study on the power motive, corporate managers were asked about their relationship with power. They did acknowledge the existence of a lust for power, but never applied it to themselves. They rather enjoyed responsibility, prestige, and authority. The power grabbers were other men. Political candidates are equally reluctant. They sell themselves as public servants, only in it to fix the economy or improve education. Have you ever heard a candidate admit he wants power? Obviously, the word “servant” is doublespeak: does anyone believe that it’s only for our sake that they join the mudslinging of modern democracy? Do the candidates themselves believe this? What an unusual sacrifice that would be. It’s refreshing to work with chimpanzees: they are the honest politicians we all long for. When political philosopher Thomas Hobbes postulated an insuppressible power drive, he was right on target for both humans and apes. Observing how blatantly chimpanzees jockey for position, one will look in vain for ulterior motives and expedient promises. I was not prepared for this when, as a young student, I began to follow the dramas among the Arnhem chimpanzees from an observation window overlooking their island. In those days, students were supposed to be antiestablishment, and my shoulder-long hair proved it. We considered power evil and ambition ridiculous. Yet my observations of the apes forced me to open my mind to seeing power relations not as something bad but as something ingrained. Perhaps inequality was not to be dismissed as simply the product of capitalism. It seemed to go deeper than that. Nowadays, this may seem banal, but in the 1970s human behavior was seen as totally flexible: not natural but cultural. If we really wanted to, people believed, we could rid ourselves of archaic tendencies like sexual jealousy, gender roles, material ownership, and, yes, the desire to dominate. Unaware of this revolutionary call, my chimpanzees demonstrated the same archaic tendencies, but without a trace of cognitive dissonance. They were jealous, sexist, and possessive, plain and simple. I didn’t know then that I’d be working with them for the rest of my life or that I would never again have the luxury of sitting on a wooden stool and watching them for thousands of hours. It was the most revelatory time of my life. I became so engrossed that I began trying to imagine what made my apes decide on this or that action. I started dreaming of them at night and, most significant, I started seeing the people around me in a different light.

As we loosened up our old perception of our son and developed value-based motives, new feelings began to emerge. We found ourselves enjoying him instead of comparing or judging him. We stopped trying to clone him in our own image or measure him against social expectations. We stopped trying to kindly, positively manipulate him into an acceptable social mold. Because we saw him as fundamentally adequate and able to cope with life, we stopped protecting him against the ridicule of others.

In the crucible of life’s challenges, true wisdom emerges, transforming the ordinary into the extraordinary.

The flash of revelation is not a what but a how. It does not provide new facts; rather, finding the right image or metaphor tells one how to think about facts already at hand. Insights or implications come later, as guidelines emerge that serve to constrain and direct new combinations of facts. These guidelines, in both art and science, both maintain logical continuity with previous work and are at once visual, aesthetic and intuitive. Such a structure for thinking is a powerful motivator and ingredient of creativity.

It all depends on what someone is; what he does will emerge from this by itself as a necessary corollary. So the consciousness of their independence and originality that undeniably accompanies all our deeds in spite of their dependence upon motives, and because of which they are our deeds, does not deceive: but its true content reaches further than the deeds and begins higher above, as in truth our being and essence itself from which all deeds issue necessarily (on the occasion of motives) is also comprehended within it. In this sense the consciousness of independence and originality, and that of responsibility too, that accompanies our actions can be compared with a signpost that points to a more distant object than the one lying nearer in the same direction that it appears to point to.

The child starts out by being attached to his mother as 'the ground of all being'. He feels helpless and needs the all-enveloping love of mother. He then turns to father as the new center of his affections, father being a guiding principle for thought and action; in this stage he is motivated by the need to acquire father's praise, and to avoid his displeasure. In the stage of full maturity he has freed himself from the person of mother and of father as protecting and commanding powers; he has established the motherly and fatherly principles in himself. He has become his own father and mother; he is father and mother. In the history of the human race we see -and can anticipate- the same development: from the beginning of the love for God as the helpless attachment to a mother Goddess, through the obedient attachment to a fatherly God, to a mature stage where God ceases to be an outside power, where man has incorporated the principles of love and justice into himself, where he has become one with God, and eventually, to a point where he speaks of God only in a poetic, symbolic sense. From these considerations it follows that the love for God cannot be separated from the love for one's parents. If a person does not emerge from incestuous attachment to mother, clan, nation, if he retains the childish dependence on a punishing and rewarding father, or any other authority, he cannot develop a more mature love for God; then his religion is that of the earlier phase of religion, in which God was experienced as an all-protective mother or a punishing-rewarding father. In contemporary religion we find all the phases, from the earliest and most primitive development to the highest, still present. The word 'God' denotes the tribal chief as well as the 'absolute Nothing'.

Respect every soul on this SOIL If you make them toil, there blood will BOIL Prepare to witness the fury of the FRAIL New Phoenix will emerge as you life my VEIL!!! " Priyanka Sahi

If one considers the characters in the plays of Shakespeare, in the poems of the Roman poet Ovid, in the Greek tragedies of Sophocles and Euripides, and even in the hieroglyphics of ancient Egypt, they can be recognized in our daily lives. Their actions were driven by the same motives as ours—ambition, love, pride, fear, anger, sympathy, and fun.

We mustn’t let our dreams die in the daylight because we lose focus while responding to the world’s lame interests or false emergencies.

If your needs are not attainable through safe instruments, the solution is not to increase the rate of return by upping the level of risk. Instead, goals may be revised, savings increased, or income boosted through added years of work. . . . Somebody has to care about the consequences if uncertainty is to be understood as risk. . . . As we’ve seen, the chances of loss do decline over time, but this hardly means that the odds are zero, or negligible, just because the horizon is long. . . . In fact, even though the odds of loss do fall over long periods, the size of potential losses gets larger, not smaller, over time. . . . The message to emerge from all this hype has been inescapable: In the long run, the stock market can only go up. Its ascent is inexorable and predictable. Long-term stock returns are seen as near certain while risks appear minimal, and only temporary. And the messaging has been effective: The familiar market propositions come across as bedrock fact. For the most part, the public views them as scientific truth, although this is hardly the case. It may surprise you, but all this confidence is rather new. Prevailing attitudes and behavior before the early 1980s were different. Fewer people owned stocks then, and the general popular attitude to buying stocks was wariness, not ebullience or complacency. . . . Unfortunately, the American public’s embrace of stocks is not at all related to the spread of sound knowledge. It’s useful to consider how the transition actually evolved—because the real story resists a triumphalist interpretation. . . . Excessive optimism helps explain the popularity of the stocks-for-the-long-run doctrine. The pseudo-factual statement that stocks always succeed in the long run provides an overconfident investor with more grist for the optimistic mill. . . . Speaking with the editors of Forbes.com in 2002, Kahneman explained: “When you are making a decision whether or not to go for something,” he said, “my guess is that knowing the odds won’t hurt you, if you’re brave. But when you are executing, not to be asking yourself at every moment in time whether you will succeed or not is certainly a good thing. . . . In many cases, what looks like risk-taking is not courage at all, it’s just unrealistic optimism. Courage is willingness to take the risk once you know the odds. Optimistic overconfidence means you are taking the risk because you don’t know the odds. It’s a big difference.” Optimism can be a great motivator. It helps especially when it comes to implementing plans. Although optimism is healthy, however, it’s not always appropriate. You would not want rose-colored glasses in a financial advisor, for instance. . . . Over the long haul, the more you are exposed to danger, the more likely it is to catch up with you. The odds don’t exactly add, but they do accumulate. . . . Yet, overriding this instinctive understanding, the prevailing investment dogma has argued just the reverse. The creed that stocks grow steadily safer over time has managed to trump our common-sense assumption by appealing to a different set of homespun precepts. Chief among these is a flawed surmise that, with the passage of time, downward fluctuations are balanced out by compensatory upward swings. Many people believe that each step backward will be offset by more than one step forward. The assumption is that you can own all the upside and none of the downside just by sticking around. . . . If you find yourself rejecting safe investments because they are not profitable enough, you are asking the wrong questions. If you spurn insurance simply because the premiums put a crimp in your returns, you may be destined for disappointment—and possibly loss.

The methodical implementation of modern human faculties that allow us human beings to transcend the physical limits of biological evolution is Education. However, today, the term education has become somehow synonymous with economic benefits and due to the primeval craving for security, it has disgracefully lost its very core of transcendence into the unknown. Thus, the very evolutionary seeds that gave birth to the method known as education have gone almost extinct in the modern industrialized system of soulless competition and regurgitation. Hence emerged the reason for me to get to the root of its quite unofficially accepted problems, and to concoct the thought processes that would make necessary amendments to the perceptual errors of what I call the three major nodes of education system, which are the teachers, the students and the parents.

But now, after the news of Barthelme’s death, this simple fact of presence or absence, which I had begun to recognize in a small way already, now became the single most important supplemental piece of information I felt I could know about a writer: more important than his age when he wrote a particular work, or his nationality, his sex (forgive the pronoun), political leanings, even whether he did or did not have, in someone’s opinion, any talent. Is he alive or dead? — just tell me that. The intellectual surface we offer to the dead has undergone a subtle change of texture and chemistry; a thousand particulars of delight and fellow-feeling and forbearance begin reformulating themselves the moment they cross the bar. The living are always potentially thinking about and doing just what we are doing: being pulled through a touchless car wash, watching a pony chew a carrot, noticing that orange scaffolding has gone up around some prominent church. The conclusions they draw we know to be conclusions drawn from how things are now. Indeed, for me, as a beginning novelist, all other living writers form a control group for whom the world is a placebo. The dead can be helpful, needless to say, but we can only guess sloppily about how they would react to this emergent particle of time, which is all the time we have. And when we do guess, we are unfair to them. Even when, as with Barthelme, the dead have died unexpectedly and relatively young, we give them their moment of solemnity and then quickly begin patronizing them biographically, talking about how they “delighted in” x or “poked fun at” y — phrases that by their very singsong cuteness betray how alien and childlike the shades now are to us. Posthumously their motives become ludicrously simple, their delights primitive and unvarying: all their emotions wear stage makeup, and we almost never flip their books across the room out of impatience with something they’ve said. We can’t really understand them anymore. Readers of the living are always, whether they know it or not, to some degree seeing the work through the living writer’s own eyes; feeling for him when he flubs, folding into their reactions to his early work constant subauditional speculations as to whether the writer himself would at this moment wince or nod with approval at some passage in it. But the dead can’t suffer embarrassment by some admission or mistake they have made. We sense this imperviousness and adjust our sympathies accordingly. Yet in other ways the dead gain by death. The level of autobiographical fidelity in their work is somehow less important, or, rather, extreme fidelity does not seem to harm, as it does with the living, our appreciation for the work. The living are “just” writing about their own lives; the dead are writing about their irretrievable lives, wow wow wow. Egotism, monomania, the delusional traits of Blake or Smart or that guy who painted the electrically schizophrenic cats are all engaging qualities in the dead.

I’ve come face-to-face with these two questions countless times as a writer, an entrepreneur, a painter, a musician, and even a lawyer. On a more immediate level, the questions relate to the project you’re working on. If you’re a painter creating a collection of work, you may start to feel the questions arise as you explore whether a canvas or the collection is taking shape as you have envisioned it. On a more expansive level, the question emerges in the context of whether you should even be a painter or a writer, a coder, an entrepreneur, a CEO. I’ve seen actors struggle to build careers for decades, never coming close to earning enough to cover their bills. Yet they keep on keeping on, because their big break could be one audition away. And this is what they feel called to do. These are some of the most difficult and defining moments every creator faces. I’ve been told by legendary entrepreneurs, “If you have to ask, assume it’s resistance and soldier on.” They claim that you just know whether or not a project is meant to be. But I’ve witnessed countless people commit to perpetually unsuccessful projects or careers or, on the other side of the spectrum, come a breath away from what would’ve been breakthrough success had they just held on a bit longer. So I began to explore a more systematic process, a set of benchmarks, tests, and questions that might better guide these moments and help people decide whether to keep leaning into the journey, alter their course, or walk away and do something entirely different. We start by asking, “What was your inciting motivation?” What made you undertake this endeavor to begin with. Was it, in some form, the expression of a calling? Was it something to keep you busy? Was it about serving a group of people, solving a problem, or serving up a delight? Was it about money or doing anything you could to get your parents off your back and avoid grad school? Begin by going back to the time surrounding your decision to create whatever it is you’re creating and answer this question. Then move on to the next question. In light of the information and experiences you’ve had along the journey to date, does that original motive still hold true? Are you still equally or even more determined to make it happen? And given what you now know, do you believe you can make it happen?

The next generation should embrace their struggles. A butterfly develops only after a struggle to break free from its cocoon. A diamond can only emerge after taking in all the pressure that it can. Struggle hard and never ever give up! You are born to be a Hero.

The American experiment was based on the emergence in the second half of the eighteenth century of a fresh new possibility in human affairs: that the rule of reason could be sovereign. You could say that the age of print begat the Age of Reason which begat the age of democracy. The eighteenth century witnessed more and more ordinary citizens able to use knowledge as a source of power to mediate between wealth and privilege. The democratic logic inherent in these new trends was blunted and forestalled by the legacy structures of power in Europe. But the intrepid migrants who ventured across the Atlantic -- many of them motivated by a desire to escape the constraints of class and creed -- carried the potent seeds of the Enlightenment and planted them in the fertile soil of the New World. Our Founders understood this better than any others; they realized that a "well-informed citizenry" could govern itself and secure liberty for individuals by substituting reason for brute force. They decisively rejected the three-thousand-year-old superstitious belief in the divine right of kings to rule absolutely and arbitrarily. They reawakened the ancient Greek and Roman traditions of debating the wisest courses of action by exchanging information and opinions in new ways. Whether it is called a public forum or a public sphere or a marketplace of ideas, the reality of open and free public discussion and debate was considered central to the operation of our democracy in America's earliest decades. Our first self-expression as a nation -- "We the People" -- made it clear where the ultimate source of authority lay. It was universally understood that the ultimate check and balance for American government was its accountability to the people. And the public forum was the place where the people held the government accountable. That is why it was so important the marketplace for ideas operated independent from and beyond the authority of government. The three most important characteristics of this marketplace of ideas were the following: 1. It was open to every individual, with no barriers to entry save the necessity of literacy. This access, it is crucial to add, applied not only to the receipt of information but also the ability to contribute information directly into the flow of ideas that was available to all. 2. The fate of ideas contributed by individuals depended, for the most part, on an emergent meritocracy of ideas. Those judged by the market to be good rose to the top, regardless of the wealth or class of the individual responsible for them. 3. The accepted rules of discourse presumed that the participants were all governed by an unspoken duty to search for general agreement. That is what a "conversation of democracy" is all about.

As was the case in Ferguson, the media became as much a motivating factor as the death itself. While cable news talking heads often declare that the media is to blame for mass protests--arguing that if the cameras would go away, so would the demonstrators--the logic is only partially correct, and it diagnoses the wrong root cause. Many of those who take to the street and demand justice do emerge in response to the media, but it's not necessarily because they want to get on camera (although many of the protesters happily embrace the chance to step under the bright lights and speak their piece). Rather, many in these communities show up in the streets because they do not recognise the way their home is being depicted on their television sets. They are upset and offended by what they are hearing and reading about their community. They emerge to serve as ombudsmen, correct the record, tell their own stories. The people who took to the streets were, in many ways, protesting not only the death of Freddie Gray, but also the way his life and death had been portrayed in the media.

As A and B interact, in whatever manner, typifications will be produced quite quickly. A watches B perform. He attributes motives to B’s actions and, seeing the actions recur, typifies the motives as recurrent. As B goes on performing, A is soon able to say to himself, “Aha, there he goes again.” At the same time, A may assume that B is doing the same thing with regard to him. From the beginning, both A and B assume this reciprocity of typificatíon. In the course of their interaction these typifications will be expressed in specific patterns of conduct. That is, A and B will begin to play roles vis-à-vis each other. This will occur even if each continues to perform actions different from those of the other. The possibility of taking the role of the other will appear with regard to the same actions performed by both. That is, A will inwardly appropriate B’s reiterated roles and make them the models for his own role-playing. For example, B’s role in the activity of preparing food is not only typified as such by A, but enters as a constitutive element into A’s own food-preparation role. Thus a collection of reciprocally typified actions will emerge, habitualized for each in roles, some of which will be performed separately and some in common.22 While this reciprocal typification is not yet institutionalization (since, there only being two individuals, there is no possibility of a typology of actors), it is clear that institutionalization is already present in nucleo. At

Great Sardaar" An ornamental piece of work by the Punjabi industry. Produced by Amritjit Singh Sran and Directed by Ranjeet Bal under the production house Apna Heritage &Sapphire Films presents to you "Great Sardaar" an Action/Drama film starring none other than the budding artist Dilpreet Dhillon and the multi talented Yograj Singh. This movie is an Action/Drama film in which the protagonist ends up with a series of challenges. The movie stars Dilpreet Dhillon as the lead along with Yograj singh who plays the role of (Dilpreet Dhillon) Gurjant's father. After watching the trailer one can surely say there's tasty substance beneath the froth, just enough to keep you hooked. "GREAT SRADAAR" is based on the true events about Major Shaitan Singh, who was awarded the Param Vir Chakra posthumously for his 'C' company's dig-in at Rezang La pass during the Sino-India conflict of 1962. This motivational movie is a Tribute to Sikkhism. It's really healing to see movies that are based on true events. It builds so much more compassion. Dilpreet Dhillon popularly known for his role in "once upon a time in Amritsar" has gained a great fan following. He is considered is one of the popular emerging male playback singer and actor in Punjabi music industry. And when it comes to Yograj Singh, he is not only a former Indian cricketer but also a boon to the Punjabi industry. Since the release of the official trailer on 7th of June,2017 which shows that the movie is action-packed and will leave the audience spellbound and wanting for more, the audience is eagerly waiting for the release of the movie.The trailer rolls by effortlessly and the Director has done an impeccable job. Ranjeet Bal evidently knew what he was doing and has ensured that every minute detail was taken care of particularly considering the genre he was treading. The audience will surely be sitting on the edge of their seats. Visual Effects Director- VFx Star has once again proved that there is nothing that will leave India from evolving in the field of technology. "Great Sardaar" which is set to be released on the 30th of June,2017 will be a very carefully structured story. The main question that will be raised is not what kind of world we live in, or what reality is like, rather what it has done to us.

Studies show that enthusiastic people get better breaks. They’re promoted more often, have higher incomes, and live happier lives. That’s not a coincidence. The word enthusiasm comes from the Greek word entheos. Theos is a term for “God.” When you’re enthusiastic, you are full of God. When you get up in the morning excited about life, recognizing that each day is a gift, you are motivated to pursue your goals. You will have a favor and blessing that will cause you to succeed. The eight undeniable quality of a winner is that they stay passionate throughout their lives. Too many people have lost their enthusiasm. At one time they were excited about their futures and passionate about their dreams, but along the way they hit some setbacks. They didn’t get the promotions they wanted, maybe a relationship didn’t work out, or they had health issues. Something took the wind out of their sails. They’re just going through the motions of life; getting up, going to work, and coming home. God didn’t breathe His life into us so we would drag through the day. He didn’t create us in His image, crown us with His favor, and equip us with His power so that we would have no enthusiasm. You may have had some setbacks. The wind may have been taken out of your sails, but this is a new day. God is breathing new life into you. If you shake off the blahs and get your passion back, then the winds will start blowing once again--not against you, but for you. When you get in agreement with God, He will cause things to shift in your favor. On January 15, 2009, Capt. Chelsey “Sully” Sullenberger successfully landed a jet airplane in the Hudson River after the plane’s engines were disabled by multiple bird strikes. Despite the dangers of a massive passenger plane landing in icy waters, all 155 passengers and crew members survived. It’s known as the “Miracle on the Hudson.” Just after the successful emergency landing and rescue, a reporter asked a middle-aged male passenger what he thought about surviving that frightening event. Although he was shaken up, cold and wet, the passenger had a glow on his face, and excitement in his voice when he replied: “I was alive before, but now I’m really alive.” After facing a life-and-death situation, the survivor found that his perspective had changed. He recognized each moment as a gift and decided that instead of just living, he would start really living.

In short, power discourses operate at the level of command. For instance, if someone is convinced that there is a place where they will be tormented after death, and that the only way to avoid this terror is by affirming that Jesus Christ is Lord, then they will no doubt make that affirmation, regardless of whether they are genuinely moved by Christ or not. This type of discourse endeavours to compel individuals to bow their knee regardless of their motives or the nature of their desire. Like a lover of nuts who is offered thousands of shells with no centre, so we offer God thousands of ‘converts’ with no heart.

I picked up [the term 'pleasure activism'] from harm reductionist Keith Cylar, who I met only briefly before he passed on April 5, 2004 after twenty years of living with HIV. Initially, pleasure activism was about claiming our right to experience pleasure, to be safe and respected in the pleasures we choose. It was expanded for me over the years as I have come to believe that facts, guilt, and shame are limited motivations for creating change, even though those are the primary forces we use in our organizing work. I suspect that to really transform our society, we will need to make justice one of the most pleasurable experiences we can have.

Working out with a bad partner sucks. It drains your energy and motivation and can even cause you to lose enthusiasm for working out altogether. On the other hand, working out with a good partner can go far in keeping you on track and making progress. He helps keep you accountable and wanting to show up every day, and having a spot on certain exercises helps push you for another rep and encourages you to move up in weight as you should. These things can make a big difference as time goes on. Those workouts, additional reps, and progressions in weight that wouldn’t have happened if you were solo add up to real gains. So, I recommend that you find someone to work out with before you start, and the two of you should agree to the following code. 1. I will show up on time for every workout, and if I can’t avoid missing one, I’ll let my partner know as soon as I know. 2. I won’t let my partner get out of a workout easily. I will reject any excuses that are short of an actual emergency or commitment that can’t be rescheduled, and I will insist that he comes and trains. In the case where there’s a valid excuse, if at all possible, I’ll offer to train at a different time so we can get our workout in. 3. I will come to the gym to train—not to chat. When we’re in the gym, we focus on our workouts, we’re always ready to spot each other, and we get our work done efficiently. 4. I will train hard to set a good example for my partner. 5. I will push my partner to do more than he thinks he can. It’s my job to motivate him to do more weight and more reps than he believes possible. 6. I will be supportive of my partner and will compliment him on his gains.

Once you let your mind exist without limitations, your reality emerges beyond your expectations.

A* search for the certain puzzle that fits your mind. A certain quality out of matrix, an emerge of reality and divine. Persistent sustained look and fixed mind is the rebirth, the start of sanity, the start of rise.

The ceramics teacher announced on opening day that he was dividing the class into two groups. All those on the left side of the studio, he said, would be graded solely on the quantity of work they produced, all those on the right solely on its quality. His procedure was simple: on the final day of class he would bring in his bathroom scales and weigh the work of the “quantity” group: 50 pounds of pots rated an “A”, 40 pounds a “B”, and so on. Those being graded on “quality”, however, needed to produce only one pot — albeit a perfect one — to get an “A”. Well, came grading time and a curious fact emerged: the works of highest quality were all produced by the group being graded for quantity. It seems that while the “quantity” group was busily churning out piles of work-and learning from their mistakes — the “quality” group had sat theorizing about perfection, and in the end had little more to show for their efforts than grandiose theories and a pile of dead clay.

Other similar niche online subcultures in this milieu, which were always given by the emerging online right as evidence of Western decline, also include adults who identify as babies and able-bodied people who identify as disabled people to such an extent that they seek medical assistance in blinding, amputating or otherwise injuring themselves to become the disabled person they identify as. You may question the motivations of the right’s fixation on these relatively niche subcultures, but the liberal fixation on relatively niche sections of the new online right that emerged from small online subcultures is similar in scale – that is, the influence of Tumblr on shaping strange new political sensibilities is probably equally important to what emerged from rightist chan culture.

A corrupt and dynastic political party is antithetical to the rule of law and to carefully crafted constitutional checks and balances to prevent abuse of power. A tendency towards autocracy and consequent institutional subversion is inevitable with a party thus configured. The result is a prime minister bereft of real power, subservient to the dynastic head and a mute spectator to the loot and plunder of the nation’s resources; a president who is a loyal camp follower and will faithfully rubber stamp the decisions ordained by the dynasty: witness how unhesitatingly President Fakhruddin Ali Ahmed signed the Proclamation of Emergency at Mrs. Gandhi’s bidding in 1975 and ponder whether Mrs. Pratibha Patil, (besieged as she was by her co-operative sugar factory in liquidation, her co-operative bank bankrupt, and her family embroiled in the murder case of a popular intra-party rival in Jalgaon at the time of her nomination by Mrs. Sonia Gandhi), would have done otherwise; or for that matter whether President Pranab Mukherjee, whose many acts of subversion of the Constitution during the Emergency have been documented by the Shah Commission, is so radically transformed that he would now protect it; a judiciary accused of judicial overreach when it censures the government or brings its ministers to book while its inconvenient judgments are subjected to review or Presidential Reference; a CAG whose findings against the government’s decisions are vilified as being patently erroneous, in excess of jurisdiction and even motivated, although that august body, the Constituent Assembly had opined that as the guardian of the nation’s finances, the CAG was as important a Constitutional functionary as the justices of the Supreme Court; a CVC appointed despite the taint of corruption and over the protest of the leader of the Opposition, whose appointment was finally quashed by the Supreme Court; and a CBI whose only role on empirical evidence is to falsely implicate political opponents and wrongly exonerate the regime’s members and cronies.

Yochai Benkler says that while an inordinate amount of attention is being placed on free software, it is in fact only one example of a much broader social-economic phenomenon. I suggest that we are seeing the broad and deep emergence of a new, third mode of production in the digitally networked environment. I call this mode “Commons-based peer-production,” to distinguish it from the property- and contract-based modes of firms and markets. Its central characteristic is that groups of individuals successfully collaborate on large-scale projects following a diverse cluster of motivational drives and social signals, rather than either market prices or managerial commands.43

In order to survive, the traumatized child’s Real Self (True Self or Child Within) goes into hiding deep within the unconscious part of its psyche. What emerges is a false self or ego which tries to run the show of our life, but is unable to succeed because it is simply a defense mechanism against pain and not real. Its motives are based more on needing to be right and in control.

ISIS THE WORLD’S MOST RUTHLESS AND POWERFUL JIHADIST ARMY ISIS has emerged as not just the most ruthless of the Sunni jihadist organizations in Iraq and Syria; it is also the most successful. ISIS is so extreme that other well-known, radical Islamist and jihadist groups have not only distanced themselves from ISIS, they have also publicly condemned ISIS’s actions and even fought ISIS fighters directly.64 ISIS jihadists commit violence against fellow Muslims in violation of Islamic law; they routinely commit war crimes and engage in torture in violation of international law; and they also kill and threaten Christian, Jewish, and other religious communities. In short, ISIS is composed of religiously motivated psychopaths.

HH14 - Emergency Meals

THE CODE OF A GOOD TRAINING PARTNER I will show up on time for every workout, and if I can’t avoid missing one, I’ll let my partner know as soon as I know. I will come to the gym to train—not to chat. When we’re in the gym, we focus on our workouts, we’re always ready to spot each other, and we get our work done efficiently. I will train hard to set a good example for my partner. I will push my partner to do more than she thinks she can. It’s my job to motivate her to do more weight and more reps than she believes possible. I will be supportive of my partner and will compliment her on her gains. I won’t let my partner get out of a workout easily. I will reject any excuses that are short of an actual emergency or commitment that can’t be rescheduled, and I will insist that she comes and trains. In the case where there’s a valid excuse, I’ll offer to train at a different time so we can get our workout in (if at all possible).

Like the psychological model outlined above, the psychiatric understanding of ’organised paedophilia’ is a framework that is focused primarily on individual psychological factors and overlooks the role of violence in criminal groups and the contexts in which such groups emerge. The underlying assumption of literature on ‘organised paedophilia’ is that members of sexually abusive groups are motivated by a pathological sexual interest in children but this does not accord with evidence that suggests that abusive groups can simultaneously abuse children and women. It is increasingly recognised that sexual offenders may not specialise in one particular victim category, and a significant proportion of child sexual abusers have also offended against adults (Cann et al. 2007, Heil et al. 2003). Furthermore, many of the behaviours of abusive groups appear to be designed to elicit fear and pain from the victim rather than to generate sexual pleasure for the perpetrator per se., are not mutually exclusive, but there is a sadistic dimension to organised abuse that is not explicable as ‘paedophilic’. A survivor of organised abuse from Belgium, Regina Louf, made this point clearly when she said: I find the expression ‘paedophile network’ misleading. For me paedophiles are those men who go to playgrounds or swimming pools, priests…I certainly don't want to exonerate them, but I would rather have paedophiles than the types we were involved with. There were men who never touched the children. Whether you were five, ten, or fifteen didn’t matter. What mattered to them was sex, power, experience. To do things they would never have tried with their own wives. Among them were some real sadists. (Louf quoted in Bulte and de Conick 1998) A credible theoretical account of organised abuse must necessarily (a) account for the available empirical evidence of organised abuse, (b) address the complex patterns of abuse and violence evident in sexually abusive groups, and (c) explain the ways in which sexually abusive groups form in a range of contexts, including families and institutions.

The structures and initial conditions that are required for successful growth are enumerated in the chapters of this book. They include starting with a cost structure in which attractive profits can be earned at low price points and which can then be carried up-market; being in a disruptive position relative to competitors so that they are motivated to flee rather than fight; starting with a set of customers who had been nonconsumers so that they are pleased with modest products; targeting a job that customers are trying to get done; skating to where the money will be, not to where it was; assigning managers who have taken the right courses in the school of experience and putting them to work within processes and organizational values that are attuned to what needs to be done; having the flexibility to respond as a viable strategy emerges; and starting with capital that can be patient for growth. If you start in conditions such as these, you do not need to see deeply into the future. Attractive choices that lead to success will present themselves. It is when you start in conditions that are opposite to these that attractive options may not appear, and the right choices will be difficult to make.

Together Deci and Ryan have fashioned what they call “self-determination theory.” Many theories of behavior pivot around a particular human tendency: We’re keen responders to positive and negative reinforcements, or zippy calculators of our self-interest, or lumpy duffel bags of psychosexual conflicts. SDT, by contrast, begins with a notion of universal human needs. It argues that we have three innate psychological needs—competence, autonomy, and relatedness. When those needs are satisfied, we’re motivated, productive, and happy. When they’re thwarted, our motivation, productivity, and happiness plummet.1 “If there’s anything [fundamental] about our nature, it’s the capacity for interest. Some things facilitate it. Some things undermine it,” Ryan explained during one of our conversations. Put another way, we’ve all got that third drive. It’s part of what it means to be human. But whether that aspect of our humanity emerges in our lives depends on whether the conditions around us support it.

Often the things we attend to and remember are the things that are important to us. In such situations, cognitive processing will be accompanied by emotional arousal. And emotional arousal does not stop with a simple reaction, for we often use it to guide our behavior toward or away from the situation that the emotionally arousing stimulus signifies. In the process of doing so, we sometimes have to make decisions about what to do in order to keep working toward our goal. The goal has to be kept in mind, even when detours have to be taken. But the system also needs to be reset if a more important goal emerges along the way. This requires reallocation of cognitive, emotional, and motivational resources, and adjustments within and between the component processing systems.

They found that when a team is trailing by one point at halftime, they are actually more likely to win than the team that is ahead. Why? A halftime score offers an intense social comparison for the trailing team. At halftime, the players stew with frustration at being so close, yet still behind. And so they emerge from the locker room full of motivation.

No child can avoid emotional pain while growing up, and likewise emotional toxicity seems to be a normal by-product of organizational life—people are fired, unfair policies come from headquarters, frustrated employees turn in anger on others. The causes are legion: abusive bosses or unpleasant coworkers, frustrating procedures, chaotic change. Reactions range from anguish and rage, to lost confidence or hopelessness. Perhaps luckily, we do not have to depend only on the boss. Colleagues, a work team, friends at work, and even the organization itself can create the sense of having a secure base. Everyone in a given workplace contributes to the emotional stew, the sum total of the moods that emerge as they interact through the workday. No matter what our designated role may be, how we do our work, interact, and make each other feel adds to the overall emotional tone. Whether it’s a supervisor or fellow worker who we can turn to when upset, their mere existence has a tonic benefit. For many working people, coworkers become something like a “family,” a group in which members feel a strong emotional attachment for one another. This makes them especially loyal to each other as a team. The stronger the emotional bonds among workers, the more motivated, productive, and satisfied with their work they are. Our sense of engagement and satisfaction at work results in large part from the hundreds and hundreds of daily interactions we have while there, whether with a supervisor, colleagues, or customers. The accumulation and frequency of positive versus negative moments largely determines our satisfaction and ability to perform; small exchanges—a compliment on work well done, a word of support after a setback—add up to how we feel on the job.28

Parity of esteem,” in the parlance of negotiation experts, is a simple concept but requires a fundamental reorientation of behavior on both sides. Each says to the other: “I know your narrative and I reject it in its entirety, yet I accept your right to define your own narrative as you wish, and I will respect that right and its aspirations.” The important component is respect; respect is more embracive than trust. Until each side reaches a level of understanding of the other’s narrative that facilitates a willingness to accord parity of esteem, peace agreements will likely falter, perhaps not immediately but in a corrosive ambience that slowly emerges and is conducive to disregarding some of their provisions. Peace agreements are pieces of paper. The task of translating them into sustainable reconciliation is a long and difficult process; former protagonists are in “recovery.” Unless they nurture that recovery, their peace agreement will fall apart or lapse into “frozen” pacts. In Israel and Palestine there is no parity of esteem for the respective narratives and therefore no trust. This is why the onset of any negotiation is often not welcomed by either the leadership or the constituencies of either side. Instead, the prospect brings latent fears to the foreground, and the leaderships play to these fears, feeding their constituencies the same stale and divisive pronouncements about “the other” that have been repeated ad nauseam over decades. They engage in debilitating tit-for-tat exchanges, talk only about what the other side has to do, what the other side needs to tell its people, never about what they themselves have to do, what their own people need to understand. All this prepares the way, should the talks collapse, for one more repetition of the blame game and violence, which becomes self-fulfilling and self-motivating.

It was clear that only a handful of banks would emerge as winners in our changing, consolidating industry. And the winners likely would be those whose employees could take risks and innovate, who could work smoothly on teams and motivate colleagues, and who could not only cope with change but also spur change. In short, leadership would separate the winners from the losers.

What is it ye hope to gain from sharing my bed?” His voice stopped her. “You already have a bairn.” The creak of a stall door followed his question. Footsteps whispered on the packed-dirt floor. With her eyes adjusted to the dark, she saw him as a towering shadow emerging into the broad aisle of the barn. He must have been checking on Rand. She frowned at his question. He made it sound like she had some ulterior motive besides being attracted to him. “I’m not sure what you mean,” she hedged. “You want to couple with me. Why?” She rolled her eyes; she’d understood that much of the question. It was the part where he seemed to have a problem with “sharing a bed” with her she didn’t get. Tamping down her offense was getting old. If he was going to be bold, she would be, too. “You’re easy on the eyes,” she clipped. “I’m attracted to you, and we’re married, so why not, right? Am I missing something here? Shouldn’t I be the one asking you why you don’t want to ‘couple’? Oh, wait, I did. And you wouldn’t give me a straight answer.” He moved closer, stopping a foot away, which meant his voice now came from high above her. “Are you a wanton woman?” The question had been dark. Dangerous. And it kicked her offense into full-on anger. “I’m knocked up and I want sex with my husband. If that makes a girl wanton, then I suppose I am. What of it?” She lifted her chin in challenge. “I’ll ask again. What is it ye hope to gain? The truth, Melanie.” Her heart sank to hear him call her by her given name, and this sudden edge of hostility confused her. It felt like he was accusing her of something, but what? She was also insanely aroused. Not only had her eyes adjusted to the dark well enough to see his serious and seriously handsome face, but his looming presence filled her with an irrational sense of security. Add to that his scent of leather and man, and her lips trembled for another kiss. She didn’t want to lash out any more. Anger released itself to the night like steam from a mug of cocoa. “Pleasure,” she whispered, her breasts reaching for him with her quickening breath. “That’s the truth. I want to feel your body under my hands. I want to feel you inside me as you make me your wife in more than just name. And I want pleasure for you, too. Especially for you. You’ve given up almost everything for me. Giving you pleasure is the only way I can think of to thank you.” He blinked with surprise. “I dinna expect your thanks. ’Tis not why I stole ye away from Steafan.” She rolled her eyes, but this time with affection instead of annoyance. “Duh, I know that. You’re so darned honorable you’d never do anything for something as paltry as my thanks. It’s not just about thanks. I love you, you stubborn Highlander.” She cupped her hand over her mouth. The ornery thing had just blurted that which she had yet to fully admit to herself. Considering how much it hurt to have Darcy reject her physical advances, she was in no mood to bear his inevitable rejection of her heart. Mortified, she turned to run away. But his arms went around her. He hadn’t lied when he’d claimed to be quicker. “Do ye mean that, lass?” he asked, bending over her back, holding her. “No,” she lied, trying to pry his arms away. “I’m out of my mind. Don’t listen to a thing I say. Let me go.” “No. I willna. And I think a confession spoken in ire is more trustworthy than one spoken in calm.” He turned her around and lifted her face to his. “I love you, too, lass.” He kissed her.

It is in the nature of writing, especially insight-oriented writing, that questions change, the material we work with turns out to be very different from the one imagined or that new ideas emerge, which might change our whole perspective on what we do. Only if the work is set up in a way that is flexible enough to allow these small and constant adjustments can we keep our interest, motivation and work aligned – which is the precondition to effortless or almost effortless work.

Faith is the power that allows a perplexing world to emerge into the light.

Adept sailors emerge after sailing tough storms.

It is impossible for one who is lodged in mundane consciousness to evaluate definitively the competence of any guide to transformation and transcendence, without having already attained to an equal degree of transcendence. No number of “objective” criteria for assessment can remove this “Catch-22” dilemma. Therefore the choice of a guide, path, or group will remain in some sense a subjective matter. Subjectivity, however, has many modes, from self-deluding emotionality to penetrating, illuminative intuition. Perhaps the first job of the seeker would best be to refine that primary guide, one’s own subjectivity.10 Ram Dass (Richard Alpert), who has functioned on both sides of the fence (as a devotee of Neem Karoli Baba and as a teacher in his own right), has made the following complementary observation: Some people fear becoming involved with a teacher. They fear the possible impurities in the teacher, fear being exploited, used, or entrapped. In truth we are only ever entrapped by our own desires and clingings. If you want only liberation, then all teachers will be useful vehicles for you. They cannot hurt you at all.11 This is true only ideally. In practice, the problem is that in many cases students do not know themselves sufficiently to be conscious of their deeper motivations. Therefore they may feel attracted precisely to the kind of teacher who shares their own “impurities”—such as hunger for power—and hence have every reason to fear him or her. It seems that only the truly innocent are protected. Although they too are by no means immune to painful experiences with teachers, at least they will emerge hale and whole, having been sustained by their own purity of intention. Accepting the fact that our appraisal of a teacher is always subjective so long as we have not ourselves attained his or her level of spiritual accomplishment, there is at least one important criterion that we can look for in a guru: Does he or she genuinely promote disciples’ personal and spiritual growth, or does he or she obviously or ever so subtly undermine their maturation? Would-be disciples should take a careful, levelheaded look at the community of students around their prospective guru. They should especially scrutinize those who are closer to the guru than most. Are they merely sorry imitations or clones of their teacher, or do they come across as mature men and women? The Bulgarian spiritual teacher Omraam Mikhaёl Aїvanhov, who died in 1986, made this to-the-point observation: Everybody has his own path, his mission, and even if you take your Master as a model, you must always develop in the way that suits your own nature. You have to sing the part which has been given to you, aware of the notes, the beat and the rhythm; you have to sing it with your voice which is certainly not that of your Master, but that is not important. The one really important thing is to sing your part perfectly.

Crazy for You opens backstage at the Zangler Theatre, New York, where Bobby, desperate to break into showbusiness, performs an impromptu audition for the great impresario Bella Zangler. This is not a ‘book number’ – that’s to say, the music is not an expression of character or plot point arising from the dialogue, the defining convention of musical theatre. Instead, more prosaically, it’s a real number, a ‘prop number’: Bobby is backstage and doing the song for Zangler. So it’s sparely orchestrated – little more than a rehearsal piano and some support; it’s one chorus; and its tap-break ends with Bobby stamping on Zangler’s foot. This is grim reality: Bobby is expelled from the theatre. Outside, he makes a decision, and sings ‘I Can’t Be Bothered Now’ – the second song, but the real opening number: the first ‘book number’ in the show. There is an automobile onstage (it’s the 1930s) and, as Bobby opens the door, one showgirl, pretty in pink, steps out, then another, and another, and more and more, far more than could fit in any motor car; finally, Bobby raises the hood of the vehicle and the last chorine emerges. The audience leans back, reassured and content: Susan Stroman’s fizzy, inventive choreography has told them that what’s about to follow is romantic fantasy. More to the point, it’s true to the character of the song, and the choice of song is true to Bobby’s character and the engine of the drama: My bonds and shares May fall downstairs Who cares? Who cares? I’m dancing and I Can’t Be Bothered Now … This lyric captures the philosophy of Ira Gershwin’s entire oeuvre – which is important: the show is a celebration of Gershwin. But it’s also an exact expression of Bobby’s feelings and the reason why he heads to Dead Rock, Arkansas. So the number does everything it should: it defines the principal’s motivation; it kick-starts the plot; and it communicates the spirit of the score and the staging. Audiences don’t reason it out like that; we just eat it up. But that’s why.

Pain and fear are useful, and people who lack them are seriously handicapped. As noted already, the rare individuals who are born without the sense of pain are almost all dead by age thirty. If there are people born without the capacity for fear, you might well look for them in the emergency room or the morgue. We need our pains and our fears. They are normal defenses that warn us of danger. Pain is the signal that tissue is being damaged. It has to be aversive to motivate us to set aside other activities to do whatever is necessary to stop the damage. Fear is a signal that a situation may be dangerous, that some kind of loss or damage is likely, that escape is desirable.

Let go of the past, wash away your pain, anger, and hatred, and emerge refreshed, renewed, and pure like the waterfall.

Silk threads of reflection spin from the mind entombing uncertainty; but soon you’ll emerge from your chrysalis of doubt spreading wings and sharing your beauty.

Silk threads of reflection spin from the mind entombing uncertainty; but soon you’ll emerge from your chrysalis of doubt spreading wings and sharing your beauty.

Silk threads of reflection spin from the mind entombing uncertainty; but soon you’ll emerge from your chrysalis of doubt spreading wings and sharing your beauty.

Thu visible emerge from the invisible.

Visible emerged from invisible.

The motivation is already inside of you, and it has been trying to get your attention for a long time.

When you find yourself in a moment of doubt, you can turn it into an opportunity to ask yourself how your deeper motivations and your colleagues’ might play into the situation, possibly transforming the dynamic.

Counselling & Psychotherapy In West London – Hammersmith Building a stronger and more loving you The only effective and permanent way to fight our anxiety, restlessness, fears and worries is to face them head-on. With the right guidance we find the courage and the will to wrestle these demons and emerge as a whole, stronger, peaceful and joyful person. Counselling and psychotherapy can help you grow and become the person who you were originally designed to be. My practice, Sustainable Empowerment in Hammersmith, West London provides counselling and psychotherapy for a wide range of conditions and traumas. I developed my practice, Sustainable Empowerment, as a result of my motivation to help people see light at the end of the tunnel. My purpose is to empower individuals and lead them to explore their inner strengths so that they may write their own destiny and gain more behavioural control. I can inspire you to stay strong and resilient in the face of adversity, challenges and complications.

A successful new product should be able to answer detailed questions: Who is the hard side of your network, and how will they use the product? What is the unique value proposition to the hard side? (And in turn, the easy side of the network.) How do they first hear about the app, and in what context? For users on the hard side, as the network grows, why will they come back more frequently and become more engaged? What makes them sticky to your network such that when a new network emerges, they will retain on your product? These are difficult answers, and require a deep understanding of the motivations of your users. The motivations of the hard side depend on the product category—content creators have different goals than marketplace sellers.

In the Second Mansion, you aim to become more discerning about your thoughts, motivations, and personal companions. We all need to be more discriminating about whom we allow into the circles that influence our souls. Beyond your friendships and social interactions, you need to become aware of how your psyche and soul are changing, of their shifts in perceptions. As you become more awakened, you may become more psychically hypersensitive and reactive to other people’s emotional energy, to highly charged negative atmospheres, to stresses in people around you, or even to the great tensions of the planet. Teresa warned her nuns that as they progressed in their Castles, they would become vulnerable in some way to other people’s emotional, psychological, mental, and spiritual debris. You need to learn, as an emerging mystic, how to protect your energy field. This hypersensitivity can be brought on by spending too much time alone in retreat or by opening up too many interior rooms too rapidly. In rare cases, achieving a blissful state of consciousness can result in a sense of ungroundedness and disorientation. A more common experience is that reading sacred literature and doing soul work can shift your values and make you feel very detached from your familiar world. In these states, you require serious hand-holding and the companionship of someone who understands the journey of the soul. You will always need to maintain a solitary, silent prayer life and time for reflection, but you will also need to reach out to at least one other person to share your experience of God.

WISDOM KEEPER: My Extraordinary Journey to Unlock the Sacred Within “Chloe’s heartfelt journey is the real deal here to inspire us all. She takes the reader on a journey of darkness to light, struggle to freedom, fear to love. Thank you, Chloe, for this incredible ride. A must read for all who want true transformation.”— Dr. Shannon South, Award-Winning Therapist, Best-Selling Author, and Founder of the Ignite Your Life and business programs “There is a healing purpose in every experience written by Chloe in this spiritual memoir. She shares processes for healing in the physical, emotional and spiritual realms, showing us our ability to use all levels of energy to achieve deep and lasting healing. Chloe reveals to us the importance of connection—with the spiritual and physical world, and our past lives to the present. She reminds us we are essential in the Universe; when we heal, our loved ones, people around us, and the Earth also heals. Chloe inspires us to do the same thing. Well done. I appreciate it very much. This book is truly for everyone. — Eduardo Morales, Shamanic Curandero, Tepoztlán, Mexico “WISDOM KEEPER is filled with wonderful personal experiences on the power of healing, visualizations, dreams, and listening to our inner voices. Chloe Kemp describes encounters with others on a multitude of levels, including sacred beings, shamans, and other deep-souled humans. This book inspires the reader to go deep within themselves and invite their own personal self-healer to emerge. Chloe helps us to understand that anything is possible.”—River Guerguerian, Sound Immersion Healer, Musician, Composer, and Educator  “Having met and worked with Chloe personally, I know she is a genuine woman with a mission and clear determination to fulfill her purpose in this life. She has followed the call from Spirit to share stories from her life and wisdom she has gained, weaving energies and expressing a frequency of consciousness that has a way of bringing readers to a deeper state of awareness and potency upon their own unique journey. Chloe's book shines a light on our ability to reconnect with the origin of what makes us each a special part of the Divine plan, and she does it in a very humble and approachable way."—Michael Brasunas, Holistic Energy Healer and Bodyworker “Your inspiring memoir is engaging and thought-provoking throughout. It brings together the highest spiritual insights and practical frameworks that everyone can understand and apply.”—Louise, Australia  “A fascinating read!”—Caleb, USA  “The narrative is immensely raw and deeply personal. It engaged all of my emotions completely.”—Abantika, India   “A remarkable story.”—Michael, USA “The writing style is amazing.Your life experiences are so unique.”—Taibaya, Pakistan  “You have a gift for spiritual healing and telling a story. You created a hopeful, sincere, compelling, interesting, and important story.”—Jessica, USA “You tell events, dreams, and moments in your life in a very engaging and thought-provoking way.”—Josh, USA  “Very entertaining, awakening, and engaging; as well as informative, practical, motivating and inspiring.”—Susan, USA      

For what is eternal......Speak to me of it.... That which emerges ....through the thick drizzle of grief.....for you find your way...and sense what you seek.....for the charm remains formless....in the silence that is soundless.....as it resounds ...amidst the mountains........and emerges through the vales.....for what is truly beautiful never really dies....rather stays as a pure spring of delight......

Out of intense complexities, intense simplicities emerge.

Just as a butterfly emerges from its cocoon, your struggles can lead to beautiful transformation.

Women emerge from the embers of adversity as flames of transformation, forged by experience and fuelled by an unwavering commitment to growth and empowerment.

She wrote, “The greater the crisis, it seems, the swifter the evolution.” She wrote, “All transformation appears to be motivated by desperation and emergency.” She

If you're feeling low, take it as a cloudy day. There shall be rain and a new level of clarity shall emerge.

Love is such a pure bonding that changes the lives utterly. It’s the sensation that does not emerge simply by language, however comes mechanically for someone. Being smitten is that the most stunning part of the life. During this stage, we tend to bear several ups and downs. But, the love, care, emotions and also the respect for the person whom we tend to love unconditionally. There were awfully few lucky ones which get their loved ones and people that do not really in a very constant search to seek out love throughout their lives. However most frequently, several of the females lack to spot the person with whom she is concerned. A number of the foremost important signs your man shows ought to be recognized well, no matter what.

The challenge of separating fact from fiction in retelling the Oatman saga has not been easy. Debunking the rumors that swirled around her in life and death is a fairly simple matter of fact checking; distinguishing between what she truly experienced in captivity and how Stratton presented it in Captivity of the Oatman Girls, the biography he ghostwrote for her, is more challenging. But by analyzing Stratton’s motivations in telling her story, his knowledge of and attitude toward Indians and his theological and colonial vision of the West, and by examining the passages in Captivity of the Oatman Girls that are provably false, a clear pattern of manipulation emerges, and it is possible to disentangle—to a degree—his story from hers.

Wikipedia: Asabiyyah 'Asabiyyah or 'asabiyya … is a concept of social solidarity with an emphasis on unity, group consciousness, and a sense of shared purpose and social cohesion, originally used in the context of tribalism and clannism. Asabiyya is neither necessarily nomadic nor based on blood relations; rather, it resembles a philosophy of classical republicanism. In the modern period, it is generally analogous to solidarity. … The concept was familiar in the pre-Islamic era, but became popularized in Ibn Khaldun's Muqaddimah, in which it is described as the fundamental bond of human society and the basic motive force of history … Ibn Khaldun argued that a dynasty (or civilization) has within itself the plants of its own downfall. He explains that ruling houses tend to emerge on the peripheries of existing empires and use the much stronger asabiyya present in their areas to their advantage, in order to bring about a change in leadership. This implies that the new rulers are at first considered 'barbarians' in comparison to the previous ones. As they establish themselves at the center of their empire, they become increasingly lax, less coordinated, disciplined and watchful, and more concerned with maintaining their new power and lifestyle. Their asabiyya dissolves into factionalism and individualism, diminishing their capacity as a political unit. Conditions are thus created wherein a new dynasty can emerge at the periphery of their control, grow strong, and effect a change in leadership, continuing the cycle.

Emerging operating models also mean that talent and culture have to be rethought in light of new skill requirements and the need to attract and retain the right sort of human capital. As data become central to both decision-making and operating models across industries, workforces require new skills, while processes need to be upgraded (for example, to take advantage of the availability of real-time information) and cultures need to evolve. As I mentioned, companies need to adapt to the concept of “talentism”. This is one of the most important, emerging drivers of competitiveness. In a world where talent is the dominant form of strategic advantage, the nature of organizational structures will have to be rethought. Flexible hierarchies, new ways of measuring and rewarding performance, new strategies for attracting and retaining skilled talent will all become key for organizational success. A capacity for agility will be as much about employee motivation and communication as it will be about setting business priorities and managing physical assets. My

Ramakrishna Paramhans Ward, PO mangal nagar, Katni, [M.P.] 2nd Floor, Above KBZ Pay Centre, between 65 & 66 street, Manawhari Road Mandalay, Myanmar Phone +95 9972107002 Market research plays a pivotal role in shaping business strategies and facilitating growth in dynamic markets like Myanmar. As businesses navigate through the complexities of the Myanmar market landscape, the expertise and insights provided by market research agencies become invaluable. One such prominent player in the field is AMT Market Research Agency, known for its comprehensive approach and tailored solutions. This article delves into the significance of market research for businesses in Myanmar, explores the services offered by AMT, showcases success stories, analyzes emerging trends in the industry, and presents client testimonials, providing a holistic view of the market research agency in Myanmar # 1. Introduction to Market Research in Myanmar ## Understanding the Market Landscape Market research in Myanmar is like exploring a hidden gem - full of potential but requiring a keen eye to uncover the treasures within. As one of the fastest-growing economies in Southeast Asia, Myanmar presents a unique blend of traditional values and modern aspirations that make it a fascinating market to study. ## Challenges and Opportunities in Myanmar Navigating the market in Myanmar can be akin to a thrilling adventure, with challenges and opportunities around every corner. From infrastructural limitations to cultural nuances, businesses face hurdles that require insightful market research to overcome. However, with the right approach, the untapped potential of Myanmar's market can lead to significant growth and success. # 2. Overview of AMT Market Research Agency ## Background and History of AMT AMT Market Research Agency is not your average player in the market research scene. With a rich history rooted in a passion for uncovering insights and a commitment to excellence, AMT has established itself as a trusted partner for businesses looking to navigate Myanmar's complex market landscape. ## Key Differentiators of AMT What sets AMT apart from the rest of the pack? It's not just their cutting-edge methodologies or their team of expert researchers, but their genuine enthusiasm for understanding the intricacies of the Myanmar market. AMT doesn't just deliver data - they offer valuable insights that drive strategic decision-making. # 3. Importance of Market Research for Businesses in Myanmar ## Driving Informed Decision-Making In a market as dynamic as Myanmar, making informed decisions is crucial for business success. Market research provides the necessary data and insights that empower businesses to make strategic choices with confidence. With AMT by your side, you can trust that your decisions are backed by solid research and analysis. ## Mitigating Risks in a Dynamic Market The only constant in the Myanmar market is change. With shifting consumer behaviors, regulatory landscapes, and competitive pressures, businesses face a myriad of risks. Market research acts as a compass, guiding businesses through the uncertainties and helping them navigate the market with clarity and foresight. # 4. Services Offered by AMT Market Research Agency ## Quantitative Research Solutions Numbers don't lie, and neither does quantitative research. AMT offers a range of quantitative research solutions that provide businesses with statistically sound data to make informed decisions. From surveys to data analysis, AMT ensures that your business is equipped with the numbers it needs to succeed. ## Qualitative Research Approaches Sometimes, it's not just about the numbers - it's about understanding the why behind the what. Qualitative research approaches offered by AMT delve deep into consumer insights, behaviors, and motivations, providing businesses with a rich understanding of the market landscape.

From the void, a spark ignites, A celestial breath, a pulse of wonder, We emerge—fragile, ephemeral— Inhaling galaxies, exhaling dreams, Life molds us like clay, Alchemy of joy and sorrow, Each tear a drop of cosmic ink, Writing stories on our souls.

This monograph presents personalism that counters reductionist perspectives of behaviourism, neuroscience, and cybernetics. It delves into the mysteries of the psyche and mind: awareness, consciousness, selfhood, introspection, empathy, and communication. From a phenomenological angle, a person comprises psyche, mind, and self; ontologically, body and mind; existentially, a unique and formidable blend of the sacred, profane, spiritual, material, temporary, and eternal. The psyche, with its awareness, relies on the brain. The mind, equipped with consciousness, reflects the occurrences within the psyche but operates independently of both. As a spiritual entity, the mind remains conscious even when the brain is split in two or rendered inactive in clinical death. The mind is inborn; the psyche develops later. The mind makes intuitive decisions that the psyche subsequently rationalizes. An artist’s mind prepares creations before articulation, while scientists often formulate intuitive theories before documenting them. The mind detects emotions before the psyche can express them, reacting swiftly in dangerous situations, while the psyche takes time to catch up. Our mind intuitively grasps abstract, symbolic meanings not only in formal concepts but also in metaphors, stories, jokes, and rhetorical questions. In theatre, the human audience may laugh upon comprehension, whereas an AI robot or monkey remains indifferent. Our thoughts and feelings are visceral, a quality that remains inaccessible to robots. Zbigniew Pleszewski, Ph.D., is an Adjunct Professor of Psychology at McGill University in Montreal. Prior to his appointment at McGill, he was actively engaged in clinical practice, research, and teaching throughout Europe (Clinical Psychology Department at Poznań University, Psychosomatic Medicine Department at Hamburg University), Japan (as a visiting professor at the Psychosomatic Medicine Department at Kyushu University), and Canada (Psychology Department at Concordia University). His research interests centre on long-term emotional functioning preceding heart attacks, markers of immunocompetence in hemodialyzed patients with and without depressive traits, as well as psychotherapy and hypnotherapy. His areas of teaching encompass psychosomatic medicine, personality, motivation, and the philosophical foundations of psychology. He has worked as a clinical psychologist on the Crisis Team in the Emergency Room at the Douglas Institute, a psychiatric teaching hospital in Montreal, for several years. He has also travelled extensively throughout Europe, the Middle East, Egypt, Asia, Australia, South America, and North America.

The way the city somehow organized itself struck her deeply. The growth of the city, street by street, building by building, had been driven not by any conscious intent, not even by the will of the emperors, but by individual decisions, motivated by the greed or nobility, farsightedness or purblindness that afflicted every human being. And out of the millions of small decisions made every day, patterns formed and dissipated, like ripples on a turbulent stream; and somehow, out of these patterns, the soul of the city itself emerged.

Such conditions as freedom to speak, freedom to do what one wishes so long as no harm is done to others, freedom to express one’s self, freedom to investigate and seek for information, freedom to defend one’s self, justice, fairness, honesty, orderliness in the group are examples of such preconditions for basic need satisfactions. Thwarting in these freedoms will be reacted to with a threat or emergency response.

Given the complexity in strategy, governance and relationships involved in family business, one might marvel that a family ever emerges on the other side and wants to find a permanent way to continue together. But many families that have successfully accumulated significant wealth begin to search for a means to preserve it for present and future generations. One way to do so is to form a family office. Although definitions differ, a family office is generally organized to manage and leverage the family’s collective wealth, with an emphasis on stewardship rather than growth. Stewardship implies a long-term view and looks at inherited wealth as something to be treasured and preserved, in real terms, for future generations of family. A sense of stewardship is a powerful motivator, in the first place, not to destroy the financial and philosophical legacy of the founder and, second and ideally, to extend the reach of these resources into the modern day. We are going to talk extensively

Obviously, an actual emergency cannot be interrupted to reflect on specific objectives, goals, and capabilities as a way to engage in an emergent learning process. However, a number of ways that this type of reflective process can still be accomplished is to facilitate and encourage learning during a real emergency. To be clear, the underlying motive of the entire framework is to infuse a continuous learning sensibility into a response agency by adopting a philosophy of continual learning though reflection and action. In other words, a shift in organizational culture and values is necessary.

So which is more probable: That today's atheist apocalyptans are unique and right? Or that they are like their many predecessors—at the very least, in their motivations? If anything, the vehemence with which the believers in emergent complexity debunk all religion may betray their own creeping awareness of the religious underpinnings and precedents for their declarations. In fact, the concept of Armageddon first emerged in response to the invention of monotheism by the ancient Persian priest Zoroaster, around the tenth or eleventh century BCE. Until that time, the dominant religions maintained a pantheon of gods reigning in a cyclical precession along with the heavens, so there was little need for absolutes. As religions began focusing on a single god, things got a bit trickier. For if there is only one god, and that god has absolute power, then why do bad things happen? Why does evil still exist? If one's god is fighting for control of the universe against the gods of other people, then there's no problem. Just as in polytheism, the great achievements of one god can be undermined by the destructive acts of another. But what if a religion, such as Judaism of the First and Second Temple era, calls for one god and one god alone? How do its priests and followers explain the persistence of evil and suffering? They do it the same way Zoroaster did: by introducing time into the equation. The imperfection of the universe is a product of its incompleteness. There's only one true god, but he's not done yet. In the monotheist version, the precession of the gods was no longer a continuous cycle of seasonal deities or metaphors. It was nor a linear story with a clear endpoint in the victory of the one true and literal god. Once this happens, time can end. Creation is the Alpha, and the Return is the Omega. It's all good. This worked well enough to assuage the anxieties of both the civilization of the calendar and that of the clock. But what about us? Without time, without a future, how to we contend with the lingering imperfections in our reality? As members of a monotheist culture—however reluctant—we can't help but seek to apply its foundational framework to our current dilemma. The less aware we are of this process—or the more we refuse to admit its legacy in our construction of new models—the more vulnerable we become to its excesses. Repression and extremism are two sides of the same coin. In spite of their determination to avoid such constructs, even the most scientifically minded futurists apply the Alpha-Omega framework of messianic time to their upgraded apocalypse narratives. Emergence takes the place of the hand of God, mysteriously transforming a chaotic system into a self-organized one, with coherence and cooperation. Nobody seems able to explain how this actually happens.

If you can link something hard to a choice you care about, it makes the task easier, Quintanilla’s drill instructors had told him. That’s why they asked each other questions starting with “why.” Make a chore into a meaningful decision, and self-motivation will emerge.

The choices that are most powerful in generating motivation, in other words, are decisions that do two things: They convince us we’re in control and they endow our actions with larger meaning. Choosing to climb a mountain can become an articulation of love for a daughter. Deciding to stage a nursing home insurrection can become proof that you’re still alive. An internal locus of control emerges when we develop a mental habit of transforming chores into meaningful choices, when we assert that we have authority over our lives.

That deliberate inefficiency doesn’t exist in the fourth quadrant. No, these non-market, decentralized environments do not have immense paydays to motivate their participants. But their openness creates other, powerful opportunities for good ideas to flourish. All of the patterns of innovation we have observed in the previous chapters—liquid networks, slow hunches, serendipity, noise, exaptation, emergent platforms—do best in open environments where ideas flow in unregulated channels. In more controlled environments, where the natural movement of ideas is tightly restrained, they suffocate.

Stop treating your mouth as if it's your truth's emergency exit.

When a man, whether he is a leader or follower, admits that he is “too busy” to change his plans, or to give attention to any emergency, he admits his inefficiency. The successful leader must be the master of all details connected with his position.

People are not interchangeable. They come from a variety of backgrounds and with a varied set of personalities, strengths, and goals. To be the best manager, you must manage to the person, accounting for each individual’s unique set of characteristics and current challenges. Craft unique roles that amplify each individual’s strengths and motivations. Avoid the Peter principle by promoting people only to roles in which they can succeed. Properly delineate roles and responsibilities using the model of DRI (directly responsible individual). People need coaching to reach their full potential, especially at new roles. Deliberate practice is the most effective way to help people scale new learning curves. Use the consequence-conviction matrix to look for learning opportunities, and use radical candor within one-on-ones to deliver constructive feedback. When trying new things, watch out for common psychological failure modes like impostor syndrome and the Dunning-Kruger effect. Actively define group culture and consistently engage in winning hearts and minds toward your desired culture and associated vision. If you can set people up for success in the right roles and well-defined culture, then you can create the environment for 10x teams to emerge.

Depending on the form it takes, perfectionism is not necessarily a block to creativity... Characteristics of what psychologists view as healthy perfectionism include striving for excellence and holding others to similar standards, planning ahead, and strong organizational skills. Healthy perfectionism is internally driven in the sense that it’s motivated by strong personal values for things like quality and excellence. Conversely, unhealthy perfectionism is externally driven. External concerns show up over perceived parental pressures, needing approval, a tendency to ruminate over past performances, or an intense worry about making mistakes... everyone has some combination of both forms of perfectionism, so escaping from the grip of unhealthy perfectionism, while allowing healthy perfectionist impulses to drive us is a delicate balance.

Someone had been unkind; but at bottom this unkindness was only that of universe, responding inexorably and impartially to something which did not fit. The identity or motivations of its anonymous agent did not matter: if not now, if not this way, the disaster would have found another time to emerge, in some other form.