Motivational Emerge Quotes

We've searched our database for all the quotes and captions related to Motivational Emerge. Here they are! All 100 of them:

She remembered who she was and the game changed.
Lalah Delia
Firestarters are flexible. They recognize situational needs and are able to flow into the accessible role identity most relevant to overcome emergent challenges.
Raoul Davis Jr. (Firestarters: How Innovators, Instigators, and Initiators Can Inspire You to Ignite Your Own Life)
All transformation appears to be motivated by desperation and emergency.
Elizabeth Gilbert (The Signature of All Things)
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.
Minahil
After a tragic incident you never remain the same. You pick up the pieces and emerge as a stronger, better version of yourself.
Trishna Damodar
When you practice leadership,The evidence of quality of your leadership, Is known from the type of leaders that emerge out of your leadership
Sujit Lalwani (Life Simplified!)
Quoting an experienced school counselor: "You can't change a bully into a flower child, but you can change him into a knight.
Leonard Sax (Why Gender Matters: What Parents and Teachers Need to Know about the Emerging Science of Sex Differences)
To be a good professional engineer, always start to study late for exams. Because it teaches you how to manage time and tackle emergencies.
Aamir Sarfraz (aamir rajput khan)
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.
Freeman Dyson (Infinite in All Directions)
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.
Mohamad Jebara (Muhammad, the World-Changer: An Intimate Portrait)
But sometimes genius is anything but rarefied; sometimes it's just the thing that emerges after twenty years of working at your kitchen. (p313)
Malcolm Gladwell (What the Dog Saw and Other Adventures)
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.
Abhijit Naskar (Love, God & Neurons: Memoir of a scientist who found himself by getting lost)
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.
Christine Evangelou (Stardust and Star Jumps: A Motivational Guide to Help You Reach Toward Your Dreams, Goals, and Life Purpose)
True endurance, I think, comes from the inside. It comes from motivation and belief in what you're doing.
Neil Strauss (Emergency: This Book Will Save Your Life)
You would not be experiencing great change unless you were ready for transformation. Embrace the new you that's emerging.
Leeza Donatella (Beyond the Veil of Illusion: The Awakening)
You would not experiencing great change unless you were ready for the transformation. Embrace the new you that's emerging.
Leeza Donatella
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.
Manu Saadia (Trekonomics: The Economics of Star Trek)
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.
Clayton M. Christensen (How Will You Measure Your Life?)
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.
Daniel H. Pink (Drive: The Surprising Truth About What Motivates Us)
That’s why they asked each other questions starting with “why.” Make a chore into a meaningful decision, and self-motivation will emerge.
Charles Duhigg (Smarter Faster Better: The Secrets of Being Productive in Life and Business)
Yet pornography transforms that drive into a force that primarily motivates the completely solitary and unproductive activity of masturbation.
Gary Wilson (Your Brain On Porn: Internet Pornography and the Emerging Science of Addiction)
We always emerge from the death of a loved one like a phoenix arising from its funeral pyre.
Janvier Chouteu-Chando
You can’t expect to move forward if your emergency break is on.
Angela Cecilia (Follow Your Bliss: How to Start Living the Life of Your Dreams)
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!
Comte de Lautréamont (Maldoror and the Complete Works)
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.
Charles Duhigg (Smarter Faster Better: The Secrets of Being Productive in Life and Business)
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
Matt Ridley (The Evolution of Everything: How New Ideas Emerge)
Epic fails are just dramatic pauses to build up intensity of epic awesomeness emerging.
Janna Cachola
Your Authentic Self emerges when you’re unburdened by the rash judgments, negative self-talk, fears, and reactivity of your Imposters.
Lisa Haisha
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.
Marc A. Pitman (The Surprising Gift of Doubt: Use Uncertainty to Become the Exceptional Leader You Are Meant to Be)
I was ready for huge transformation, emerging from the chrysalis, like the butterfly, a true metamorphosis, alive in all my beauty.
Leeza Donatella (The State of Being Love: Steps to Raise Your Vibration for a Joy Filled Life)
Declare your life an emergency... then get started and keep pushin!
Sheila Tiller-Tooks
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.
Alain de Botton
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.
Tom Robbins (Another Roadside Attraction)
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
Mario Vargas Llosa (The Dream of the Celt)
. . . 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.
Mary Midgley (Beast and Man. Routledge. 2002.)
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.
John W. O'Malley (When Bishops Meet: An Essay Comparing Trent, Vatican I, and Vatican II)
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.
Jonathan Sacks (Not in God's Name: Confronting Religious Violence)
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
Ben Rhodes (The World As It Is: Inside the Obama White House)
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".
Ben Brooks (Lolito)
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.
Dan Born (Finally Understanding Carnal Knowledge)
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.
Brendon Burchard (The Motivation Manifesto: 9 Declarations to Claim Your Personal Power)
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.
Carl Sagan (The Demon-Haunted World: Science as a Candle in the Dark)
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.
Nien Cheng (Life and Death in Shanghai)
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.
Greg Ogden (Transforming Discipleship: Making Disciples a Few at a Time)
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.
Peter F. Drucker (The Daily Drucker: 366 Days of Insight and Motivation for Getting the Right Things Done)
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
Michael Kranish (Trump Revealed: The Definitive Biography of the 45th President)
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.
Wayne Barber (Living Daily in God’s Grace)
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.
Andrew Chugg (The Quest for the Tomb of Alexander the Great)
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.
Jordan B. Peterson (Maps of Meaning: The Architecture of Belief)
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.
Brendon Burchard (The Motivation Manifesto: 9 Declarations to Claim Your Personal Power)
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.
Götz Aly (Why the Germans? Why the Jews?: Envy, Race Hatred, and the Prehistory of the Holocaust)
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.
Alain de Botton (The Course of Love)
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.
Janvier Chouteu-Chando
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.
John Hawkes (Travesty)
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.
Graham Moore (The Last Days of Night)
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.
Neil Strauss (Emergency: This Book Will Save Your Life)
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.
Martha Stout (The Sociopath Next Door)
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.
Jordan B. Peterson (12 Rules for Life: An Antidote to Chaos)
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.
Sharon Weil (ChangeAbility: How Artists, Activists, and Awakeners Navigate Change)
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.
Robert Eisen (Jews, Judaism, and Success: How Religion Paved the Way to Modern Jewish Achievement)
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.
Robert M. Sapolsky
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.
Viktor E. Frankl (Yes to Life: In Spite of Everything)
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.
Miklós Bánffy (The Phoenix Land: The Memoirs of Count Miklos Banffy)
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
Hunter S. Thompson (Hell's Angels)
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.
Kathleen Tessaro (The Perfume Collector)
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.
Matt Ridley (The Evolution of Everything: How New Ideas Emerge)
[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.
Joanna Macy
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.
Dan Berger (The Struggle Within: Prisons, Political Prisoners, and Mass Movements in the United States)
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
Steve Burrows (A Siege of Bitterns (Birder Murder Mystery, #1))
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.
Jordan B. Peterson (12 Rules for Life: An Antidote to Chaos)
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.
Martin Luther King Jr. (Where Do We Go from Here: Chaos or Community?)
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.
Arthur Schopenhauer (The World as Will and Representation, Volume II)
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.
Adrian Satyam (Energy Healing: 6 in 1: Medicine for Body, Mind and Spirit. An extraordinary guide to Chakra and Quantum Healing, Kundalini and Third Eye Awakening, Reiki and Meditation and Mindfulness.)
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).
Michael Matthews (Thinner Leaner Stronger: The Simple Science of Building the Ultimate Female Body)
HH14 - Emergency Meals
Benjamin Wilson (Weight Loss: 25 Simple Habits to Lose weight, Feel Great, and Have More Energy for A Healthier Life: Weight Loss Motivation (Weight loss health Book 1))
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
TheRisingHuman
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.
Jay Sekulow (Rise of ISIS: A Threat We Can't Ignore)
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.
John H. Vanston (Minitrends: How Innovators & Entrepreneurs Discover & Profit From Business & Technology Trends: Between Megatrends & Microtrends Lie MINITRENDS, Emerging Business Opportunities in the New Economy)
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.
Zvi Bodie
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.
Brendon Burchard (The Motivation Manifesto: 9 Declarations to Claim Your Personal Power)
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.
Napoleon Hill (Think and Grow Rich (Start Motivational Books))
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.
Jessi Gage (Wishing for a Highlander (Highland Wishes Book 1))
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.
Naval Postgraduate School (When Will We Ever Learn? The After Action Review, Lessons Learned and the Next Steps in Training and Education the Homeland Security Enterprise for the 21st Century)
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.
Clayton M. Christensen (The Innovator's Solution: Creating and Sustaining Successful Growth (Creating and Sustainability Successful Growth))
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.
Padraig O'Malley (The Two-State Delusion: Israel and Palestine--A Tale of Two Narratives)
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.
Chris Lowney (Heroic Leadership: Best Practices from a 450-Year-Old Company That Changed the World)
Through deep thought and the exercise of faith and prayer, we began to see our son in terms of his own uniqueness. We saw within him layers and layers of potential that would be realized at his own pace and speed. We decided to relax and get out of his way and let his own personality emerge. We saw our natural role as being to affirm, enjoy, and value him. We also conscientiously worked on our motives and cultivated internal sources of security so that our own feelings of worth were not dependent on our children’s “acceptable” behavior.
Stephen R. Covey (The 7 Habits of Highly Effective People)
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. He had been nurtured on this protection, so he went through some withdrawal pains, which he expressed and which we accepted, but did not necessarily respond to. “We don’t need to protect you,” was the
Stephen R. Covey (The 7 Habits of Highly Effective People)
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.
Gabriel Weinberg (Super Thinking: The Big Book of Mental Models)
And there is further testimony, so extensive and so powerful that it seems unpardonable to ignore it. Our corruptibility is not contingent. We pretend to know this but rarely examine the relevance of this knowledge to our hopes. We pretend to know that nothing is evergreen, that each source of life is eventually exhausted and each concentration of energy eventually dispersed. We pretend to know that the biological process of life itself is the source of anxiety, conflict, aggression, uncertainty, concern. We pretend to know that no consistent system of values is possible and that at every step values that we consider important become mutually exclusive when we attempt their practical application to individual cases; tragedy, the moral victory of evil, is always possible. We pretend to know that reason often hampers our ability to liberate our energies, that moments of joy are more often than not wrested from intellectual lucidity. We pretend to know that creation is a struggle of man against himself and, more often than not, against others also, that the bliss of love lies in hopeful dissatisfaction, that in our world, death is the only total unity. We pretend to know why our noble motives slide into evil results, why our will toward good emerges from pride, hatred ,vanity, envy, personal ambition. We pretend to know that most of life consists in taking flight from reality and concealing this reality from ourselves. We pretend to know that our efforts to improve the world are constrained by the narrow limits defined by our biological structure and by the pressures of the past which have molded us and which we cannot leave very far behind. All these things, which we pretend to be aware of, compose the reality of original sin---and yet it is this reality that we attempt to deny.
Leszek Kołakowskik
However, what Ben-Ghiat is not telling you is that the theory about “the Authoritarian Personality” originates with the Frankfurt School, and she omits the most important historical fact about this theory—the agenda behind it. As we noted in the previous chapter, the psychological theories and research that came out of the Frankfurt School were designed to ignite a Marxist cultural revolution to take down America by destroying Christianity, traditional marriage and the nuclear family, biblical moral values, and patriotism. The Frankfurt School launched their Marxist cultural revolution through venues like political correctness, education, media, arts, literature, sex, religion, and psychology. These Marxist professors partnered with Austrian neurologist Sigmund Freud, who developed the theory of psychoanalysis. Together, they created the still-popular theory that the repression of sexual urges of any kind, especially through Christian or biblical teachings and a strong father-centered family structure, creates severe psychological problems that give rise to phenomena such as “the Authoritarian Personality.” One of the primary tenets of Marxism and communism is to destroy the concept of the individual and replace it with groupthink where people find their identities by being part of the team, group, or collective. Individuality is considered a product of capitalism and Christianity. In the ideal Marxist society, the individual disappears, the collective emerges, and the state replaces God. A strong individual leader who has enough self-confidence to be fearless and doesn’t need the approval of the collective is a direct threat to Marxism. This is because the Authoritarian Leader possesses the power, along with the people who follow him, to stop or overthrow a Marxist revolution. The primary motive for the creation of the Authoritarian Leader theory is to use it as a
Paul McGuire (Trumpocalypse: The End-Times President, a Battle Against the Globalist Elite, and the Countdown to Armageddon (Babylon Code))
Keep Confidence!! Life emerges as a clear stream when you face the ripples with determination.
Aishwarya Sridhar
And so, just as the humanity of our cadavers asserts itself in nail polish and tattoos, the inverse of humanity emerges in the body's utter lack of response to profound wounds.
Christine Montross (Body of Work: Meditations on Mortality from the Human Anatomy Lab)
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.
Neil Shubin (Some Assembly Required: Decoding Four Billion Years of Life, from Ancient Fossils to DNA)
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?
Kate Raworth (Doughnut Economics: Seven Ways to Think Like a 21st-Century Economist)
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.
Morris Tannehill (Market for Liberty)
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.
Peter Sims (Little Bets: How Breakthrough Ideas Emerge from Small Discoveries)
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.
Jordan B. Peterson (12 Rules for Life: An Antidote to Chaos)
During this psychological transformation, the ordinary anchors of everyday life fell away for many working Americans. Family, community, tradition, and certainty were shaken apart by the economic force of the new—urban, postindustrial, and corporate—brand of capitalism. The sense of a person's self, which had previously been socially defined, moved into the interior of each individual's life and mind. Gradually, another concept of the self emerged as capitalism moved into this new stage, and sales or leisured consumption replaced the older emphasis on production and honest, hard work. This transition marked a shift toward a new type of person, one “predicated on the effectiveness of sales technique or the attractiveness of the individual salesperson. Personal magnetism replaced craftsmanship; technique replaced moral integrity.”85 The pervasive anxiety of this era led Americans to look for leadership anywhere they could find it. Three new areas promised relief. First, a new, popular psychology of personality offered to teach Americans how to transform themselves into people with “an intensely private sense of well being.” Self-pleasure and self-satisfaction now became the purpose of individual existence rather than a by-product of a well-lived life, and this ideology conveniently dovetailed with the new consumerism.86 Not surprisingly, then, a second transformative force emerged as the emerging field of advertising co-opted psychology and drafted psychologists like John B. Watson, A. A. Brill, and Sigmund Freud's brilliant nephew Edward Bernays into its well-paying service. On the advice and example of these men, copywriters began to suggest to consumers that they could transform their position in the social and business hierarchy by buying and displaying the correct products and behaviors. The new generation of ads was highly motivational.
Giles Slade (Big Disconnect: The Story of Technology and Loneliness (Contemporary Issues))
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.
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