Multifaceted Personality Quotes

People say, "I have heart disease," not "I am heart disease." Somehow the presumption of a person's individuality is not compromised by those diagnostic labels. All the labels tell us is that the person has a specific challenge with which he or she struggles in a highly diverse life. But call someone "a schizophrenic" or "a borderline" and the shorthand has a way of closing the chapter on the person. It reduces a multifaceted human being to a diagnosis and lulls us into a false sense that those words tell us who the person is, rather than only telling us how the person suffers.

A diamond’s creation requires immense pressure and intense temperatures to reach its highest potential. Without enduring the adversity and pressure of its environment, the diamond would never become the treasure it was meant to be. May the changes you grow through bring incredible value in helping you forge a remarkable and multi-faceted life.

High performers whom exhibit tremendous self-control tend to be burden by their own competence. Studies indicate that being extraordinary competent can place a person under an unusual amount of stress because it raises other people’s expectation of them. The more task that an exemplary employee produces with a ‘go-getting personality’ while maintaining high quality relationships with peers and clients, the more an organization tends to underestimates their actual effort and the more it expects of them. Other people do not comprehend how difficult it is for a high performer to complete multifaceted tasks. They also tend to underestimate how much effort an enterprising person exerts who maintains a positive and pleasant attitude while completing difficult assignments.

Understanding requires a person’s ability to grasp or comprehend information.

Being multifaceted saves you the trouble of hiring a lot of extra people.

An accurate view of evolution, in all its multifaceted and anarchic glory... We are all evolved creatures who share a common way or perceiving and responding to the world. And yet each of us is unique, the product on an irreproducible set of causal events. Given that we cannot judge people on the basis of their biology or their fitness with respect to some arbitrary criterion of optimality, we have to conclude that all human variants are equally valid. (This conclusion can be derived purely on ethical grounds as well.) None of us is advantaged because of evolution over any other, whether strong or weak, able-bodied or disabled, woman or man, black, white, or any other color. Simply existing as part of the human species, each person automatically has an inherent worth and dignity.

It is not that science is failing us. It is simply that the solution is as complex and multifaceted as the illness itself. For every theory of its causes, there is another to contradict it; for every new treatment, there is another that dismisses it as ineffective. This is not deliberate obstruction. Depressive illness, as well as being complex, is highly individual. What works for one person does not work for another. And often there is no explanation why this is so.

We need to recognize the real human being and his or her multifaceted desires. In order to do that, we need a new type of business that pursues goals other than making personal profit—a business that is totally dedicated to solving social and environmental problems. In

Humankind is an instinctive creature that is capable of feelings and rational thoughts, which accounts for why such a rich diversity exists amongst human nature. A person’s unique personality is simply a crystallization of particular aspects of human nature. Freedom of thought and expression ensures that no person replicates another person’s exact persona. Every person is a creature of predicable needs and impulses, infused with the poetry of multifaceted feelings, and ruled by a scientifically calculated instrument capable of precision of thought.

A person who speaks like a book is exceedingly boring to listen to; sometimes, however, it is not inappropriate to talk in that way. For a book has the remarkable property that it can be interpreted any way you wish. If one talks like a book one’s conversation acquires this property too. I kept quite soberly to the usual formulas. She was surprised, as I’d expected; that can’t be denied. To describe to myself how she looked is difficult. She seemed multifaceted; yes just about like the still to be published but announced commentary to my book, a commentary capable of any interpretation. One word and she would have laughed at me; another and she would have been moved; still another and she would have shunned me; but no such word came to my lips. I remained solemnly unemotional and kept to the ritual.― ‘She had known me for such a short time’, dear God, it’s only on the strait path of engagement one meets such difficulties, not the primrose path of love.” ―from_Either/Or: A Fragment of Life_. Abridged, Translated and with an Introduction and Notes by Alastair Hannay, p. 312

I wondered if, in their eyes, the victim remained stagnant, living forever in that twenty-minute time frame. She remained frozen, while Brock grew more and more multifaceted, his stories unfolding, a spectrum of life and memories opening up around him. He got to be a person. Where was her redemption story? Nobody talked about the things she might go on to do. I had laid my suffering bare, but I lacked a key element. The judge had given Brock something that would never be extended to me: empathy. My pain was never more valuable than his potential.

Suppose a researcher were to tap you on the shoulder and ask you to write down what, according to cultural lore, males and females are like. Would you stare at the researcher blankly and exclaim ‘But what can you mean? Every person is a unique, multifaceted, sometimes even contradictory individual, and with such an astonishing range of personality traits within each sex, and across contexts, social class, age, experience, educational level, sexuality and ethnicity, it would be pointless and meaningless to attempt to pigeonhole such rich complexity and variability into two crude stereotypes’? No. You’d pick up your pencil and start writing.

Among human beings, as among all other animal species, there is an excess of failures, invalids, degenerates, infirm individuals, those who necessarily suffer. Successful examples are always the exception, among human beings as well, and, given that the human being is the as-yet-undetermined animal, the rare exception. But even worse: the higher the type of human being which a particular person represents, the more improbable it becomes that he will turn out well. The contingent, the law of absurdity in the collective household of humanity, reveals itself in the most frightening manner in its destructive effects on the higher people, whose conditions of life are refined, multifaceted, and hard to estimate.

The New York sidewalk led us along a little corner park rimmed with yellow-orange and violet pansies that seemed to be smiling, their faces upturned, and past a bagel shop that smelled of sesame and salt, delicious warm air. We passed an empty wine bar with a pink chandelier, whimsical and dim inside, and a neighborhood diner with its blue neon sign huge and lit up, little white line-cook hats—the city seemed in my vision like a multifaceted gem, spectacular. I wished I could keep everything I witnessed like a photograph, to forever hold this electric aliveness. The colors of the flowers and the clothing were crisp and rosy, hyper-bright against the subdued sun-drenched pigments of the streets and the brick buildings, all seeming faded, softer than real. Pops of coral and red—a scarf, a lady’s lips—were pops of life.

What is a novel, anyway? Only a very foolish person would attempt to give a definitive answer to that, beyond stating the more or less obvious facts that it is a literary narrative of some length which purports, on the reverse of the title page, not to be true, but seeks nevertheless to convince its readers that it is. It's typical of the cynicism of our age that, if you write a novel, everyone assumes it's about real people, thinly disguised; but if you write an autobiography everyone assumes you're lying your head off. Part of this is right, because every artist is, among other things, a con-artist. We con-artists do tell the truth, in a way; but, as Emily Dickenson said, we tell it slant. By indirection we find direction out -- so here, for easy reference, is an elimination-dance list of what novels are not. -- Novels are not sociological textbooks, although they may contain social comment and criticism. -- Novels are not political tracts, although "politics" -- in the sense of human power structures -- is inevitably one of their subjects. But if the author's main design on us is to convert us to something -- - whether that something be Christianity, capitalism, a belief in marriage as the only answer to a maiden's prayer, or feminism, we are likely to sniff it out, and to rebel. As Andre Gide once remarked, "It is with noble sentiments that bad literature gets written." -- Novels are not how-to books; they will not show you how to conduct a successful life, although some of them may be read this way. Is Pride and Prejudice about how a sensible middle-class nineteenth-century woman can snare an appropriate man with a good income, which is the best she can hope for out of life, given the limitations of her situation? Partly. But not completely. -- Novels are not, primarily, moral tracts. Their characters are not all models of good behaviour -- or, if they are, we probably won't read them. But they are linked with notions of morality, because they are about human beings and human beings divide behaviour into good and bad. The characters judge each other, and the reader judges the characters. However, the success of a novel does not depend on a Not Guilty verdict from the reader. As Keats said, Shakespeare took as much delight in creating Iago -- that arch-villain -- as he did in creating the virtuous Imogen. I would say probably more, and the proof of it is that I'd bet you're more likely to know which play Iago is in. -- But although a novel is not a political tract, a how-to-book, a sociology textbook or a pattern of correct morality, it is also not merely a piece of Art for Art's Sake, divorced from real life. It cannot do without a conception of form and a structure, true, but its roots are in the mud; its flowers, if any, come out of the rawness of its raw materials. -- In short, novels are ambiguous and multi-faceted, not because they're perverse, but because they attempt to grapple with what was once referred to as the human condition, and they do so using a medium which is notoriously slippery -- namely, language itself.

The Proofs Human society has devised a system of proofs or tests that people must pass before they can participate in many aspects of commercial exchange and social interaction. Until they can prove that they are who they say they are, and until that identity is tied to a record of on-time payments, property ownership, and other forms of trustworthy behavior, they are often excluded—from getting bank accounts, from accessing credit, from being able to vote, from anything other than prepaid telephone or electricity. It’s why one of the biggest opportunities for this technology to address the problem of global financial inclusion is that it might help people come up with these proofs. In a nutshell, the goal can be defined as proving who I am, what I do, and what I own. Companies and institutions habitually ask questions—about identity, about reputation, and about assets—before engaging with someone as an employee or business partner. A business that’s unable to develop a reliable picture of a person’s identity, reputation, and assets faces uncertainty. Would you hire or loan money to a person about whom you knew nothing? It is riskier to deal with such people, which in turn means they must pay marked-up prices to access all sorts of financial services. They pay higher rates on a loan or are forced by a pawnshop to accept a steep discount on their pawned belongings in return for credit. Unable to get bank accounts or credit cards, they cash checks at a steep discount from the face value, pay high fees on money orders, and pay cash for everything while the rest of us enjoy twenty-five days interest free on our credit cards. It’s expensive to be poor, which means it’s a self-perpetuating state of being. Sometimes the service providers’ caution is dictated by regulation or compliance rules more than the unwillingness of the banker or trader to enter a deal—in the United States and other developed countries, banks are required to hold more capital against loans deemed to be of poor quality, for example. But many other times the driving factor is just fear of the unknown. Either way, anything that adds transparency to the multi-faceted picture of people’s lives should help institutions lower the cost of financing and insuring them.

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

Whenever you name something in creation as the thing that will satisfy you, you are asking that thing to be your personal savior. This means that, in a very practical, street-level way, you are looking horizontally for what will only ever be yours vertically. In other words, you are asking something in creation to do for you what only God can do. Now, the physical, created world was designed to be glorious, and it is. It is a sight-sound-touch-taste-feel symphony of multifaceted physical glories, but these glories cannot satisfy your heart. If you ask them to, your heart will be empty, and you will be frustrated and discouraged. No, the earthly glories that God created are to be like signposts that point us to the one glory that will ever satisfy our hearts. So here’s the bottom line. If you seek satisfaction, satisfaction will escape your grasp. But if you seek God, rest in his presence and grace, and put your heart in his most capable hands, he will satisfy your heart as nothing else can. You were made for him. Your heart was designed to be controlled by worship of him. Your inner security is meant to come from rest in him. Your sense of well-being is intended to come from a reliance on his wisdom, power, and love. The reality is this—God is the peace that you’re looking for. He is the satisfaction that your heart seeks. He is the rest that you crave, the joy you long for, and the comfort your heart desires. All those things that you and I say we need we don’t really need. All those things that we think will bring us contentment and joy will fail to deliver. What we need in life is him, and by grace, he is with us, in us, and for us. Our hearts can rest because, by grace, we have been given everything we could ever need, in him.

Let me pursue this point briefly with reference to what is described in our media, and by many of our public intellectuals, as “the Islamic roots of violence”—especially since September 2001. Religion has long been seen as a source of violence,10 and (for ideological reasons) Islam has been represented in the modern West as peculiarly so (undisciplined, arbitrary, singularly oppressive). Experts on “Islam,” “the modern world,” and “political philosophy” have lectured the Muslim world yet again on its failure to embrace secularism and enter modernity and on its inability to break off from its violent roots. Now some reflection would show that violence does not need to be justified by the Qur‘an—or any other scripture for that matter. When General Ali Haidar of Syria, under the orders of his secular president Hafez al-Assad, massacred 30,000 to 40,000 civilians in the rebellious town of Hama in 1982 he did not invoke the Qur’an—nor did the secularist Saddam Hussein when he gassed thousands of Kurds and butchered the Shi’a population in Southern Iraq. Ariel Sharon in his indiscriminate killing and terrorizing of Palestinian civilians did not—so far as is publicly known—invoke passages of the Torah, such as Joshua’s destruction of every living thing in Jericho.11 Nor has any government (and rebel group), whether Western or non-Western, needed to justify its use of indiscriminate cruelty against civilians by appealing to the authority of sacred scripture. They might in some cases do so because that seems to them just—or else expedient. But that’s very different from saying that they are constrained to do so. One need only remind oneself of the banal fact that innumerable pious Muslims, Jews, and Christians read their scriptures without being seized by the need to kill non-believers. My point here is simply to emphasize that the way people engage with such complex and multifaceted texts, translating their sense and relevance, is a complicated business involving disciplines and traditions of reading, personal habit, and temperament, as well as the perceived demands of particular social situations.

All addictions — whether to drugs or to nondrug behaviours — share the same brain circuits and brain chemicals. On the biochemical level the purpose of all addictions is to create an altered physiological state in the brain. This can be achieved in many ways, drug taking being the most direct. So an addiction is never purely “psychological” all addictions have a biological dimension. And here a word about dimensions. As we delve into the scientific research, we need to avoid the trap of believing that addiction can be reduced to the actions of brain chemicals or nerve circuits or any other kind of neurobiological, psychological or sociological data. A multilevel exploration is necessary because it’s impossible to understand addiction fully from any one perspective, no matter how accurate. Addiction is a complex condition, a complex interaction between human beings and their environment. We need to view it simultaneously from many different angles — or, at least, while examining it from one angle, we need to keep the others in mind. Addiction has biological, chemical, neurological, psychological, medical, emotional, social, political, economic and spiritual underpinnings — and perhaps others I haven’t thought about. To get anywhere near a complete picture we must keep shaking the kaleidoscope to see what other patterns emerge. Because the addiction process is too multifaceted to be understood within any limited framework, my definition of addiction made no mention of “disease.” Viewing addiction as an illness, either acquired or inherited, narrows it down to a medical issue. It does have some of the features of illness, and these are most pronounced in hardcore drug addicts like the ones I work with in the Downtown Eastside. But not for a moment do I wish to promote the belief that the disease model by itself explains addiction or even that it’s the key to understanding what addiction is all about. Addiction is “all about” many things. Note, too, that neither the textbook definitions of drug addiction nor the broader view we’re taking here includes the concepts of physical dependence or tolerance as criteria for addiction. Tolerance is an instance of “give an inch, take a mile.” That is, the addict needs to use more and more of the same substance or engage in more and more of the same behaviour, to get the same rewarding effects. Although tolerance is a common effect of many addictions, a person does not need to have developed a tolerance to be addicted.

I miss Diana more than I can express. The world seems a colder place without her luminous presence. To had had Diana’s friendship, to have known her personally, has been a gift beyond comparison. She brought joy and pride and a touch of glamour to my life for years. I loved and admired her without reservation. When Patrick recognized her picture on magazine covers, I thought how incredible it was that we actually knew the beautiful, famous Diana. Best of all, we knew she was even lovelier inside. I read her letters, feeling deeply touched that she continued to care for us. Seeing her in person--warm, unpretentious, and radiant--was a thrill that lasted a long, long time. It truly was, “like being brushed by angels’ wings,” as my friend at the funeral had said. Whoever would have thought when I called for a nanny so many years ago, that magic would enter my life. My family and I watched her dazzling progress from a shy teenager to a multi-faceted and charismatic woman. She fulfilled her many roles so beautifully. Yet to me, Diana was a beloved friend, not the world-famous Princess of Wales. Behind the glamour, I saw the qualities I’d always admired in her--kindness, integrity, and grace in all she did. Above all, Diana was born to be a mother. Showing affection was as natural to her as breathing. I saw her tender care for my young son. I know she was an utterly devoted mother to her own boys, giving them unconditional love and deriving her greatest joy in life from them. I’ve wished so often that her life had been a fairytale, that Diana had been spared the pain and loneliness she suffered. But without the despair, she might not have developed the strength and humanity that reached out to people everywhere. Diana instinctively looked beyond her own problems to ease the pain and distress of others. She touched so many people in her short lifetime. I never thought it would end this way--that she would die so young. I will always remember, as the last hymn faded into silence at her funeral, the solemn tread of the soldiers’ boots--so haunting, so final--as they carried her casket through the Abbey. I couldn’t bear that she was leaving forever. For months now, I’ve searched for some solace in this tragedy. I hope that Diana’s untimely death and the worldwide mourning for her have silenced forever those who belittled her values and doubted her appeal. She rests peacefully now beyond reproach--young and beautiful. Diana, you were greater than we realized. We will never, never forget you.

Interestingly enough, creative geniuses seem to think a lot more like horses do. These people also spend a rather large amount of time engaging in that favorite equine pastime: doing nothing. In his book Fire in the Crucible: The Alchemy of Creative Genius, John Briggs gathers numerous studies illustrating how artists and inventors keep their thoughts pulsating in a field of nuance associated with the limbic system. In order to accomplish this feat against the influence of cultural conditioning, they tend to be outsiders who have trouble fitting into polite society. Many creative geniuses don’t do well in school and don’t speak until they’re older, thus increasing their awareness of nonverbal feelings, sensations, and body language cues. Einstein is a classic example. Like Kathleen Barry Ingram, he also failed his college entrance exams. As expected, these sensitive, often highly empathic people feel extremely uncomfortable around incongruent members of their own species, and tend to distance themselves from the cultural mainstream. Through their refusal to fit into a system focusing on outside authority, suppressed emotion, and secondhand thought, creative geniuses retain and enhance their ability to activate the entire brain. Information flows freely, strengthening pathways between the various brain functions. The tendency to separate thought from emotion, memory, and sensation is lessened. This gives birth to a powerful nonlinear process, a flood of sensations and images interacting with high-level thought functions and aspects of memory too complex and multifaceted to distill into words. These elements continue to influence and build on each other with increasing ferocity. Researchers emphasize that the entire process is so rapid the conscious mind barely registers that it is happening, let alone what is happening. Now a person — or a horse for that matter — can theoretically operate at this level his entire life and never receive recognition for the rich and innovative insights resulting from this process. Those called creative geniuses continuously struggle with the task of communicating their revelations to the world through the most amenable form of expression — music, visual art, poetry, mathematics. Their talent for innovation, however, stems from an ability to continually engage and process a complex, interconnected, nonlinear series of insights. Briggs also found that creative geniuses spend a large of amount of time “doing nothing,” alternating episodes of intense concentration on a project with periods of what he calls “creative indolence.” Albert Einstein once remarked that some of his greatest ideas came to him so suddenly while shaving that he was prone to cut himself with surprise.

Digital technologies create opportunities to measure students’ performances in more nuanced, multifaceted ways than ever before. No longer are teachers limited to standardized annual examinations or periodic classroom tests. Instead, they have the chance to provide feedback at virtually every step of the learning process and use this regular evaluation to gauge progress toward educational objectives for individual pupils

2. Abstract concepts. It is extremely difficult to explain how any set of purely physical actions and interactions could possibly invest consciousness with the immaterial—which is to say, purely abstract—concepts by which all experience is necessarily interpreted and known. It is almost impossible to say how a purely material system of stimulus and response could generate universal categories of understanding, especially if (and one hopes that most materialists would grant this much) those categories are not mere idiosyncratic personal inflections of experience, but real forms of knowledge about reality. In fact, they are the very substance of our knowledge of reality. As Hegel argued perhaps more persuasively than any other philosopher, simple sense-knowledge of particular things, in itself, would be utterly vacuous. My understanding of anything, even something as humbly particular as that insistently red rose in my garden, is composed not just of a collection of physical data but of the conceptual abstractions that my mind imposes upon them: I know the rose as a discrete object, as a flower, as a particular kind of flower, as a kind of vegetation, as a horticultural achievement, as a biological system, as a feature of an ecology, as an object of artistic interest, as a venerable and multi-faceted symbol, and so on; some of the concepts by which I know it are eidetic, some taxonomic, some aesthetic, some personal, and so on. All of these abstractions belong to various kinds of category and allow me, according to my interests and intentions, to situate the rose in a vast number of different sets: I can associate it eidetically not only with other flowers, but also with pictures of flowers; I can associate it biologically not only with other flowers, but also with non-floriferous sorts of vegetation; and so on. It is excruciatingly hard to see how any mechanical material system could create these categories, or how any purely physical system of interactions, however precisely coordinated, could produce an abstract concept. Surely no sequence of gradual or particulate steps, physiological or evolutionary, could by itself overcome the qualitative abyss between sense experience and mental abstractions.

Sexual role-play is the enactment of a highly imaginative and erotic psychodrama where the individual is given creative license to express the polar opposite qualities of their multifaceted personality; bringing a profound sense of psychological release and rejuvenation to those involved.

Rather than treat nonwhites as complex persons, the media often reduce minorities to walking stereotypes: rapists, gang members, maids, terrorists, and so forth. White characters, though all too often also flat, nevertheless are typically the only ones allowed to blossom into multifaceted personalities, persons who respond to and also change their relations with others and, on occasion, alter their environment. As a result, media consumers learn to see nonwhites only as racial archetypes, while simultaneously being reminded that whites are unique individuals shaped by and in turn capable of shaping the world around them.

Integral to the essence of many if not most extant sijo is a multifaceted encapsulation of symbolic connections between enduring external realities[...]and internal landscapes emotional and philosophical. In this way[...]sijo often bridge and combine direct, arresting observation culled from life's plexus of fluctuating rhythms with emotive subjectivity, giving rise to a template for gentle lyricism that lends itself well to deeply personal, ambivalent introspection during difficult and transitional periods.

Regardless of whether you're at your work area or in a hurry, Okta consistently interfaces you to all that you need. Okta highlights incorporate Provisioning, Single Sign-On (SSO), Active Directory (AD) and LDAP coordination, the concentrated de-provisioning of clients, multifaceted verification (MFA), portable personality the executives, and adaptable approaches for association security and control.

Labels have always represented limitation, conformity, and narrow-mindedness to me since the human personality is multi-faceted and continuously evolving. Perhaps that is why I am so intrigued by the concept and labels of “introvert” and “extrovert.” Neither description accurately defines the state of my social interactions. What about yours?

One-dimensional people are cartoon characters of themselves. What’s that called? Oh yeah. Personal branding. Be more than a brand.

You shouldn’t change your plans for me. For this. You’re a nice person, Sarah. You deserve a good guy who wants a relationship, not a player like me.” Braden had no way of knowing it, but he’d just poked the bear. Being called nice was a slap in the face. I wasn’t just a nice girl who studied hard and baked brownies. I was a multifaceted woman who could make plans and change them when she felt like it. I wasn’t the workaholic, responsible drone my family expected me to be. I had cravings and desires, and one of them was standing in front of me, acting like he knew everything. I wanted to punch him. Then kiss him for a long, long time.

Ranjeet Kumar Shukla is a prominent figure in Indian politics and entrepreneurship. He has made significant contributions to both fields and is widely respected for his leadership, business acumen, and philanthropy. This article will delve into his background, achievements, and his contributions to Indian society. Early Life Ranjeet Kumar Shukla was born on January 25th, 1976, in Hajipur, Bihar. He received his education from the University of Allahabad, Uttar Pradesh. After completing his studies, he began his career as a businessman in Hajipur. He quickly rose through the ranks and became a successful entrepreneur. However, he felt the need to give back to society and decided to enter politics. Political Career Shukla joined the Indian National Congress and became a vital member of the party. He played an important role in many of the party's campaigns, including Bharat Jodo Yatra, which aimed at uniting the country. Shukla's contributions to the Congress are vast, and he is well-regarded as a spokesperson for the party. His eloquence and persuasiveness have made him a prominent figure in Indian politics. Entrepreneurship A part from his political career, Shukla is also an accomplished entrepreneur. He founded Adityavarnamiti Real Estates Pvt Ltd and Vijay Babanagari The Horizon City Pvt Ltd, both of which are well-known real estate companies in India. Shukla's leadership and business acumen have been critical to the success of these companies. He has shown that he can excel in both politics and business. Philanthropy Shukla is also a philanthropist and is actively involved in various social and charitable activities aimed at helping the underprivileged sections of society. He believes in giving back to society and has worked tirelessly to make a positive impact on the lives of people. Shukla's charitable work has earned him widespread respect and admiration. Conclusion In conclusion, Ranjeet Kumar Shukla is a multifaceted personality with a successful career in politics, entrepreneurship, and philanthropy. His contributions to the Indian National Congress, his business ventures, and his philanthropic efforts have made him a well-respected figure in India. His story is a testament to the power of hard work, determination, and dedication in achieving success in various fields. Ranjeet Kumar Shukla is an inspiration to many young Indians who aspire to make a difference in their society.

The idea that the invisible realm is populated with beings (deities = angels) who are somehow relevant to human beings in the visible realm does not necessarily exclude a felt sense that behind all manifestation is just One Being. In monotheism, that Singularity is given a personal face (usually that of the “Creator”). In philosophical nondualism, the same Singularity is understood in abstract terms as an impersonal “It.” Both orientations have coexisted in India since time immemorial. Yoga operates with both a personalist conception of a Supreme Person (be it God or Goddess) and an impersonalist notion of an Absolute (often called brahman). Sometimes, as in the Bhagavad-Gītā (Lord’s Song), an attempt is made to integrate both ideas. Thus some forms of Yoga are more religiously oriented, while others tend to be more philosophical. For example, there are numerous religious elements connected with Bhakti-Yoga, the path of devotional self-surrender to the Higher Reality, whereas Jnāna-Yoga, the path of self-transcending wisdom, tends to be more philosophical or metaphysical. However, Yoga’s growing technology of physical and mental practices came to be associated with a nondualist (advaita) metaphysics. According to the earliest teachings of Hindu nondualism, as contained in the Upanishads, the multifaceted world is an emanation from the singular transcendental Reality called brahman (“that which thrives”).5 Yoga was introduced as a way back to that Singularity (eka). The sages experienced that unitary Reality, which is supraconscious and utterly blissful, as being the core not only of the whole universe but also of the human personality. As the core of the personality it was called “Self,” or ātman. The Sanskrit term yoga was accordingly redefined as the “union” between the lower or embodied self and the transcendental Self (ātman), and this is still the prevalent understanding of the word inside and outside India. However, even Yoga as union includes an element of yoking, for the lower self cannot merge into the higher Self without proper focusing of attention.

The Bible describes motherhood as neither a diminishing of a woman's personhood nor the sum of her personhood. Womanhood, ultimately, is about a different Person altogether. Likewise, motherhood is about a different Person altogether. The highest aim of womanhood is not motherhood; the highest aim of womanhood is being conformed to the image of Christ. The multifaceted goal of motherhood points us in the same direction. One of the gifts of motherhood is that God uses it to trace the image of his Son onto our lives.

How Explainer Videos Work For Your Business If you wonder how to take your business to the next level, then explainer videos could be your answer. A short, crisp, informative piece of explainer video is the ultimate key to reach your ideal business leads. Henceforth, you need not worry about keeping your profits high. All you have to do is to invest a part of your money in getting quality, professional explainer videos to boost up your rankings on search engines. Google’s algorithm for search engine rankings includes a part that quantifies the amount of time spent by the visitors to your website. The longer time they spent, the higher will be your ranking. This is why your site needs an explainer video to keep the clock ticking for you. These videos are great ways to get the attention of your visitors; it really keeps them engaged for a long time, provided the videos are interesting. It has been found out that a human brain is more attentive to visuals rather than mere phrases. As readers spend only a few seconds to minutes on each site, quality content with a catchy title would grab their attention, but not always. On the other hand, if they confront an interesting and funny video, they will be attracted and urged to watch the content. That is why explainer videos are smart marketing tools. According to top marketing firms, websites with explainer videos rank higher than others in Google universal searches. In a business, an explainer video offers you a smart platform to reach your ideal customers and introduce your services to them with the reasons for them to choose you over your competitors. What could it be? An explainer video could be anything. You can share your identity, ideas, concepts, issues, solutions, products, services and even arguments. You can bring them all up with videos in just a few seconds. How long could it be? The shorter, the better. Videos more than a 90 seconds could be boring to your visitors. Keeping them short and engaging is the trick to make the visitors stay on your page, which in turn fetches the ranking. Here are a few reasons to justify the need for explainer videos for your business. 1. Creates a virtual connection: The most important aspect of online marketing is to showcase your personality in a smart manner. Your customer is with little or no contact with you in online business. So it is crucial to build a trustworthy bond with your customer to maintain a strong relationship. Explainer videos do this job for you; they offer you an identity that is recognized by your customers which wins their trust. 2. Gains popularity: A good and attractive explainer video is extremely contagious. It is not restricted to your website alone and can be shared with other video hosting sites like YouTube. This means your site gains popularity. People share videos on a higher scale rather than sharing web pages. Moreover, free video hosting sites like YouTube can be accessed even on a Smart phone which is an added advantage. 3. Holds all in one: Website clutter is a serious mistake that directly affects the rankings of a website. With the intention to hike rankings and boost sales, many website owners clutter their site with loads of images, colorful fonts, flash pictures and pop boxes. This could only have adverse effects on the site. It increases the load time of the website and leaves the visitors confounded that they wonder what your site conveys. On the contrary, an explainer video is can be designed to comprise all such smart aspects squeezed into a single video. 4. Resurrects your identity: PPT slides and pop up ads are obsolete and they don’t belong to this era of online business marketing. A colorful, funny and informative video with great visuals can do the magic; it grabs the attention of the audience. This is particularly suitable for multifaceted businesses with multiple products and services. You can create customized videos for each product and

Writing is a joint enterprise of the mind and body. Writing requires application of mental discipline and demands great personal patience. Writing is an educational process that other persons successfully deployed to explore the external cultural milieu and probe their inner landscape. Writing is the hand-wielded tool that I opt to employ in order to ferret out myself and discern my place in the world. I will use the writer’s tools to analyze my reprehensive personal behavior, using of a lever of words in an attempt mentally to manipulate my internal intellectual gears. Documentation of the arched calligraphy of the landscape demarking my physical journey in life and scripting the final configuration of my intellectual intertexture is the goal of this multifaceted writing venture.

As I tell the young women and men I speak to daily: When you are blessed with many gifts, you must use your multi-faceted personality to drive progress in a diverse, ever-evolving society that thrives on fresh vision and dynamic, innovative ideas. It is important to reach people where they are, to stimulate their senses, make them laugh whenever possible and let them know they matter.

My multifaceted canary in the coal mine signaling the impulse to control is my belly tightening, my posture changing slightly to lean forward, tension increasing in my upper arms. It feels as though I am preparing to thrust myself into the middle of the problem with everything I know. It comes from a good-hearted place of wanting to relieve suffering and also diminishes interpersonal safety as my system enters mild to medium sympathetic arousal. If we take a step back, we might become curious about how the neuroception of danger arose in the first place, because that is what initiates this chain of events. If we were to explore this, many answers might come: We have been trained to intervene; we don't have any experience that tells us our patient's systems are trustworthy guides to healing; the upset in our patient is severe enough that we fear for her safety; if we can't heal this person, there's something wrong with us; strong emotions are uncomfortable for us and we need to regulate them before they overwhelm us. The list is endless, individual and likely changes with each new circumstance. It is always a most valuable inquiry, especially if we can begin it with compassionate curiousity, which makes it less likely that we will feel shamed by the answer that presents itself. When we remember that neuroception is an automatic adaptive process, it may take character condemnation out of the equation when we invite awareness of what frightens us. If our fear feels heard and acknowledged, there is some likelihood that our bodies will be able to find their way back toward receptivity. As we feel our own openness returning, we can be certain that this embodied change is also influencing our patient and the quality of the connection.

Poetry is a multifaceted art form that serves as a vehicle for emotional expression, cultural preservation, empathy, and personal growth. Its enduring importance lies in its ability to capture the essence of the human experience and inspire both individuals and societies.

Poetry is a multifaceted art form that serves as a vehicle for emotional expression, cultural preservation, empathy, and personal growth.

Along similar lines, Stephen Mitchell points out that we need to pay close attention to what we mean when we assert that we “know” another person. There are obviously many different ways of knowing someone, some utilitarian, others desire-driven, some superficial, others intensely intuitive, and there is little reason to assume that any one version of our image of the other—what we believe we know about the other—is the accurate one. In effect, the fact that the other can be viewed from various perspectives at once forces us to regard the other as a multifaceted and ever-shifting entity who is no less complicated, no less dependent on context and setting, than we are ourselves. Most important, it asks us to recognize that the other does not possess transparent knowledge of itself either—that what we deem uncanny or unknowable about the other is often experienced as such by the other as well. From this viewpoint, the idea that we could ever know the other in any certain fashion is a curiously arrogant assumption. And it is also peculiar in the sense that it is often precisely the other’s mysterious opacity that elicits our desire—that makes the other of interest to us—in the first place. Why, then, are we so devoted to solving the other’s secret?

Yet if our research and our teaching are to address the multifaceted challenges African Americans face, we must do the required contextual and interdisciplinary work, and we must remember that, by serving in leadership positions in the Society of Biblical Literature at any and all of its levels, we create the academic spaces we need for that work to flourish. (from "The Struggles: A Personal Reflection")

Suppose a researcher were to tap you on the shoulder and ask you to write down what, according to cultural lore, males and females are like. Would you stare at the researcher blankly and exclaim ‘But what can you mean? Every person is a unique, multifaceted, sometimes even contradictory individual, and with such an astonishing range of personality traits within each sex, and across contexts, social class, age, experience, educational level, sexuality and ethnicity, it would be pointless and meaningless to attempt to pigeonhole such rich complexity and variability into two crude stereotypes’? No. You’d pick up your pencil and start writing.

I pause in my work. Before I develop a notation for aesthetics, I must establish a vocabulary for all the emotions I can imagine. I’m aware of many emotions beyond those of normal humans; I see how limited their affective range is. I don’t deny the validity of the love and angst I once felt, but I do see them for what they were: like the infatuations and depressions of childhood, they were just the forerunners of what I experience now. My passions now are more multifaceted; as self-knowledge increases, all emotions become exponentially more complex. I must be able to describe them fully if I’m to even attempt the composing tasks ahead. Of course, I actually experience far fewer emotions than I could; my development is limited by the intelligence of those around me, and the scant intercourse I permit myself with them. I’m reminded of the Confucian concept of ren: inadequately conveyed by “benevolence,” that quality which is quintessentially human, which can only be cultivated through interaction with others, and which a solitary person cannot manifest. It’s one of many such qualities. And here am I, with people, people everywhere, yet not a one to interact with. I’m only a fraction of what a complete individual with my intelligence could be. I don’t delude myself with either self-pity or conceit: I can evaluate my own psychological state with the utmost objectivity and consistency. I know precisely which emotional resources I have and which I lack, and how much value I place on each. I have no regrets. — My new language is taking shape. It is gestalt oriented, rendering it beautifully suited for thought, but impractical for writing or speech. It wouldn’t be transcribed in the form of words arranged linearly, but as a giant ideogram, to be absorbed as a whole. Such an ideogram could convey, more deliberately than a picture, what a thousand words cannot. The intricacy of each ideogram would be commensurate with the amount of information contained; I amuse myself with the notion of a colossal ideogram that describes the entire universe. The printed page is too clumsy and static for this language; the only serviceable media would be video or holo, displaying a time-evolving graphic image. Speaking this language would be out of the question, given the limited bandwidth of the human larynx.

For those of us who do find ourselves still sitting in classrooms come the age of nineteen- those of us who are the lucky, the often unwilling, the privileged few- we are met with the opposite of the undergraduate apathy we were taught to endure. We find that learning cannot survive without passion, that evolution cannot exist without chaos, and that self-betterment cannot occur without humility. In fact, if we wish to learn virtually anything at all, we cannot do so without a fundamental level of self-betterment which pervades even our deepest unconscious. If we continue to learn, we realize that this means that our most precious beliefs about the nature of reality itself will be questioned, and everything we know and love and held on to for dear life will be held at gunpoint by the throat by contraposing ideology which threatens our beliefs about existence itself. We will realize that the world as we knew it was incomplete, we will realize the finitude of our own minds, we will realize the complexity and wonder of a rich and multifaceted world that is both more beautiful and more horrifying than we ever knew nor could have dreamed- and we will run in fear, or we will love it. It is a visceral, instinctual reaction, one which equivocates to either shock or awe, and one which likely embodies both. It is a reaction all beings share when faced with something utterly new- the defamiliarizing threat and thrill of the sublime. It is both inexplicably gratifying and deeply uncomfortable to become aware of your own beauty, of the utter, tantalizing, inexplicable divinity of every second of your life- your paralysis in the face of God is a synthesis of both the person you once were, which society has crafted you to believe you are, and the personhood you have always possessed and shared with the universe itself, a personhood which is deeper and richer than all knowledge or any issue which corrupts our class or economics or cripples the politics of our time.

We will realize that the world as we knew it was incomplete, we will realize the finitude of our own minds, we will realize the complexity and wonder of a rich and multifaceted world that is both more beautiful and more horrifying than we ever knew nor could have dreamed- and we will run in fear, or we will love it. It is a visceral, instinctual reaction, one which equivocates to either shock or awe, and one which likely embodies both. It is a reaction all beings share when faced with something utterly new- the defamiliarizing threat and thrill of the sublime. It is both inexplicably gratifying and deeply uncomfortable to become aware of your own beauty, of the utter, tantalizing, inexplicable divinity of every second of your life- your paralysis in the face of God is a synthesis of both the person you once were, which society has crafted you to believe you are, and the personhood you have always possessed and shared with the universe itself, a personhood which is deeper and richer than all knowledge or any issue which corrupts our class or economics or cripples the politics of our time.

There were two main reasons that the name of this condition was changed from multiple was changed from multiple personality disorder to DID in the DSM-IV. The first was that the older term emphasized the concept of various personalities (as though different people inhabited the same body), whereas the current view is that DID patients experience a failure in the integration of aspects of their personality into a complex and multifaceted integrated identity. The International Society for the Study of Dissociation (1997) states it this way: "The DID patient is a single person who experiences himself/herself as having separate parts of the mind that function with some autonomy. The patient is not a collection of separate people sharing the same body." ͏

The decision to underachieve is multifaceted, encompassing conscious choices driven by fears or lack of interest and unconscious patterns shaped by past experiences.