Orientation Meeting Quotes

And so, when a person meets the half that is his very own, whatever his orientation, whether it's to young men or not, then something wonderful happens: the two are struck from their senses by love, by a sense of belonging to one another, and by desire, and they don't want to be separated from one another, not even for a moment.

And I want to play hide-and-seek and give you my clothes and tell you I like your shoes and sit on the steps while you take a bath and massage your neck and kiss your feet and hold your hand and go for a meal and not mind when you eat my food and meet you at Rudy's and talk about the day and type up your letters and carry your boxes and laugh at your paranoia and give you tapes you don't listen to and watch great films and watch terrible films and complain about the radio and take pictures of you when you're sleeping and get up to fetch you coffee and bagels and Danish and go to Florent and drink coffee at midnight and have you steal my cigarettes and never be able to find a match and tell you about the tv programme I saw the night before and take you to the eye hospital and not laugh at your jokes and want you in the morning but let you sleep for a while and kiss your back and stroke your skin and tell you how much I love your hair your eyes your lips your neck your breasts your arse your and sit on the steps smoking till your neighbour comes home and sit on the steps smoking till you come home and worry when you're late and be amazed when you're early and give you sunflowers and go to your party and dance till I'm black and be sorry when I'm wrong and happy when you forgive me and look at your photos and wish I'd known you forever and hear your voice in my ear and feel your skin on my skin and get scared when you're angry and your eye has gone red and the other eye blue and your hair to the left and your face oriental and tell you you're gorgeous and hug you when you're anxious and hold you when you hurt and want you when I smell you and offend you when I touch you and whimper when I'm next to you and whimper when I'm not and dribble on your breast and smother you in the night and get cold when you take the blanket and hot when you don't and melt when you smile and dissolve when you laugh and not understand why you think I'm rejecting you when I'm not rejecting you and wonder how you could think I'd ever reject you and wonder who you are but accept you anyway and tell you about the tree angel enchanted forest boy who flew across the ocean because he loved you and write poems for you and wonder why you don't believe me and have a feeling so deep I can't find words for it and want to buy you a kitten I'd get jealous of because it would get more attention than me and keep you in bed when you have to go and cry like a baby when you finally do and get rid of the roaches and buy you presents you don't want and take them away again and ask you to marry me and you say no again but keep on asking because though you think I don't mean it I do always have from the first time I asked you and wander the city thinking it's empty without you and want what you want and think I'm losing myself but know I'm safe with you and tell you the worst of me and try to give you the best of me because you don't deserve any less and answer your questions when I'd rather not and tell you the truth when I really don't want to and try to be honest because I know you prefer it and think it's all over but hang on in for just ten more minutes before you throw me out of your life and forget who I am and try to get closer to you because it's beautiful learning to know you and well worth the effort and speak German to you badly and Hebrew to you worse and make love with you at three in the morning and somehow somehow somehow communicate some of the overwhelming undying overpowering unconditional all-encompassing heart-enriching mind-expanding on-going never-ending love I have for you.

For Sayonara, literally translated, 'Since it must be so,' of all the good-bys I have heard is the most beautiful. Unlike the Auf Wiedershens and Au revoirs, it does not try to cheat itself by any bravado 'Till we meet again,' any sedative to postpone the pain of separation. It does not evade the issue like the sturdy blinking Farewell. Farewell is a father's good-by. It is - 'Go out in the world and do well, my son.' It is encouragement and admonition. It is hope and faith. But it passes over the significance of the moment; of parting it says nothing. It hides its emotion. It says too little. While Good-by ('God be with you') and Adios say too much. They try to bridge the distance, almost to deny it. Good-by is a prayer, a ringing cry. 'You must not go - I cannot bear to have you go! But you shall not go alone, unwatched. God will be with you. God's hand will over you' and even - underneath, hidden, but it is there, incorrigible - 'I will be with you; I will watch you - always.' It is a mother's good-by. But Sayonara says neither too much nor too little. It is a simple acceptance of fact. All understanding of life lies in its limits. All emotion, smoldering, is banked up behind it. But it says nothing. It is really the unspoken good-by, the pressure of a hand, 'Sayonara.

When we're in a human body, we don't care about universal collapse - instead, we care only about a meeting of the eyes, a glimpse of bare flesh, the caressing tones of a loved voice, joy, love, light, the orientation of a house plant, the shade of a paint stroke, the arrangement of hair.

Question: You seem to advise me to be self-centered to the point of egoism. Must I not yield even to my interest in other people? Maharaj: Your interest in others is egoistic, self-concerned, self- oriented. You are not interested in others as persons, but only as far as they enrich, or enoble your own image of yourself. And the ultimate in selfishness is to care only for the protection, preservation and multiplication of one's own body. By body I mean all that is related to your name and shape--- your family, tribe, country, race, etc. To be attached to one's name and shape is selfishness. A man who knows that he is neither body nor mind cannot be selfish, for he has nothing to be selfish for. Or, you may say, he is equally 'selfish' on behalf of everybody he meets; everybody's welfare is his own. The feeling 'I am the world, the world is myself' becomes quite natural; once it is es- tablished, there is just no way of being selfish. To be selfish means to covet, to acquire, accumulate on behalf of the part against the whole. I Am That Nisargadatta Maharaj

Think positive. Tomorrow you’re off to camp! After orientation, you’ve got your date—” “It’s not a date!” I protested. “It’s just Annabeth, Mom. Jeez!” “She’s coming all the way from camp to meet you.” “Well, yeah.” “You’re going to the movies.” “Yeah.” “Just the two of you.” “Mom!” She held up her hands in surrender, but I could tell she was trying hard not to smile.

In response to threat and injury, animals, including humans, execute biologically based, non-conscious action patterns that prepare them to meet the threat and defend themselves. The very structure of trauma, including activation, dissociation and freezing are based on the evolution of survival behaviors. When threatened or injured, all animals draw from a "library" of possible responses. We orient, dodge, duck, stiffen, brace, retract, fight, flee, freeze, collapse, etc. All of these coordinated responses are somatically based- they are things that the body does to protect and defend itself. It is when these orienting and defending responses are overwhelmed that we see trauma. The bodies of traumatized people portray "snapshots" of their unsuccessful attempts to defend themselves in the face of threat and injury. Trauma is a highly activated incomplete biological response to threat, frozen in time. For example, when we prepare to fight or to flee, muscles throughout our entire body are tensed in specific patterns of high energy readiness. When we are unable to complete the appropriate actions, we fail to discharge the tremendous energy generated by our survival preparations. This energy becomes fixed in specific patterns of neuromuscular readiness. The person then stays in a state of acute and then chronic arousal and dysfunction in the central nervous system. Traumatized people are not suffering from a disease in the normal sense of the word- they have become stuck in an aroused state. It is difficult if not impossible to function normally under these circumstances.

There’s an Oriental saying I like: “If aggression meets empty space it tends to defeat itself.

Too many people glorified small-town America, making it seems like a Normal Rockwell painting, but the reality was something else entirely. With the exception of doctors and lawyers or people who owned their own business, there were no high-paying jobs in Oriental, or any other small town for that matter. And while is was in many way an ideal place to raise young children, there was little for young adults to aspire to.There weren't, nor would there ever be, middle management positions in small towns, nor was there much to do on the weekends, or even new people to meet

I thought. I thought of the slow yellow autumn in the swamp and the high honey sun of spring and the eternal silence of the marshes, and the shivering light on them, and the whisper of the spartina and sweet grass in the wind and the little liquid splashes of who-knew-what secret creatures entering that strange old place of blood-warm half earth, half water. I thought of the song of all the birds that I knew, and the soft singsong of the coffee-skinned women who sold their coiled sweet-grass baskets in the market and on Meeting Street. I thought of the glittering sun on the morning harbor and the spicy, somehow oriental smells from the dark old shops, and the rioting flowers everywhere, heavy tropical and exotic. I thought of the clop of horses' feet on cobblestones and the soft, sulking, wallowing surf of Sullivan's Island in August, and the countless small vistas of grace and charm wherever the eye fell; a garden door, a peeling old wall, an entire symmetrical world caught in a windowpane. Charlestone simply could not manage to offend the eye. I thought of the candy colors of the old houses in the sunset, and the dark secret churchyards with their tumbled stones, and the puresweet bells of Saint Michael's in the Sunday morning stillness. I thought of my tottering piles of books in the study at Belleau and the nights before the fire when my father told me of stars and butterflies and voyages, and the silver music of mathematics. I thought of hot, milky sweet coffee in the mornings, and the old kitchen around me, and Aurelia's gold smile and quick hands and eyes rich with love for me.

Further, when markers of race, gender, gender fluidity, sexual orientation, ethnicity, religion and other factors are the only criteria considered in hiring or admissions, students are cheated, as are those chosen to meet diversity measures on the basis of identity alone. Nothing is more essentialist or constraining than diversity understood strictly in terms of identity.

One fundamental difference between American and Oriental culture is the individual’s position in society. In American culture an individual’s interest is primary. This makes American society more aggressively competitive, with a sharper edge and higher performance. In Singapore, the interests of the society take precedence over that of the individual. Nevertheless Singapore has to be competitive in the market for jobs, goods and services. On the other hand the government helps lower income groups to meet their needs for housing, health services and education so that their children will have more of an equal chance to rise through education.

Whatever anyone tells you about how technology and social media have made us disconnected from reality is probably right, but I think you can boil all these kinds of arguments down to the fact that people are no longer chill. They are goal-oriented. They are aware of all the things they could or believe they should have. They are aware of all the things that could go wrong. This awareness makes a lot of things—dating, finding a job, dating a person you meet at your job, planning a trip for the president of the United States—much harder.

When you concentrate much on the faults, you shall be at fault. When you always focus on the solutions, you shall always be a solution. Don’t just find faults; be a solution digger! You shall definitely meet some faults in your journey to digging for a solution, but mind your true purpose: solution! Don’t just find faults; be the solution to the problems you see!

It has been said that Black men cannot be denied their personal choice of the woman who meets their need to dominate. In that case, Black women also cannot be denied our personal choices, and those choices are becoming increasingly self-assertive and female oriented.

I was in the army.... We went to fight a bad white man, or so the whites told us. We had meetings that were called orientation and education. There were films. It was to show us how this bad white man was doing terrible things in his country. Everybody was angry after the films, and eager to fight. Except me. I was only there because the army paid more than an Indian can earn anywhere else. So I was not angry, but puzzled. There was nothing that this white leader did that the white leaders in this country do not also do. They told us about a place named Lidice. It was much like Wounded Knee. They told us of families moved thousands of miles to be destroyed. It was much like the Trail of Tears. They told us of how this man ruled his nation, so that none dared disobey him. It was much like the way white men work in corporations in New York City, as Sam has described it to me. I asked another soldier about this, a black white man. He was easier to talk to than the regular white man. I asked him what he thought of the orientation and education. He said it was shit, and he spoke from the heart! I thought about it a long time, and I knew he was right. The orientation and education was shit.

Sometimes the path to higher self-esteem is lonely and frightening. We cannot fully know in advance how much more satisfying our lives will be. But the more we are willing to experience and accept the many aspects of who we are, the richer our inner worlds, the greater our resources, the more appropriate we feel to the challenges and opportunities of life. Also, it is more likely that we will find - or create - a style of existence that will meet our individual needs.

To make technical decisions, a result-oriented team needs a strong architect and a decision making process, not meetings.

When I meet people and hear where they’re from I orient them in my mind by the nearest unsolved crime.

It is not without purpose that the bourgeois parties apply certain organizational and political orientations and forms. For example, they allow anyone to enter or leave their ranks whenever he wants. All are 'free' to talk and shout, to deliver discourses at meetings and at rallies, but no one is allowed to act, to go beyond the bounds of the so-called freedom of speech. The transition from freedom of speech to concrete actions is classified and treated as an act of anarchists, criminals and terrorists.

Help our baby girls grow in power! Teach them from Day 1 that young girls are NEVER too young to have a voice, make a difference, inspire, and empower. I want to see young women walk tall, walk proud, head up, shoulders back, full of knowledge, informed, educated (not always the same thing by the way), confident, aware, fearless, and unabashedly goal-oriented!

Born in the East, and clothed in Oriental form and imagery, the Bible walks the ways of all the world with familiar feet, and enters land after land to find its own everywhere. It has learned to speak in hundreds of languages to the heart of man. It comes into the palace to tell the monarch that he is the servant of the Most High, and into the cottage to assure the peasant that he is the son of God. Children listen to its stories with wonder and delight, and wisemen ponder them as parables of life. It has a word of peace for the time of peril, the hour of darkness. Its oracles are repeated in the assembly of the people, and its counsels whispered in the ear of the lonely. The wise and the proud tremble at its warnings, but to the wounded and penitent it has a mother's voice. The wilderness and the solitary place have been made glad by it, and the fire on the hearth has lighted the reading of its well-worn pages. It has woven itself into our deepest affections, and colored our dearest dreams; so that love and friendship, sympathy and devotion, memory and hope, put on the beautiful garments of its treasured speech, breathing of frankincense and myrrh. Above the cradle and beside the grave its great words come to us uncalled. They fill our prayers with power larger than we know, and the beauty of them lingers in our ear long after the sermons which they have adorned have been forgotten. They return to us swiftly and quietly, like birds flying from far away. They surprise us with new meanings, like springs of water breaking forth from the mountain beside a long-forgotten path. They grow richer, as pearls do when they are worn near the heart. No man is poor or desolate who has this treasure for his own. When the landscape darkens and the trembling pilgrim comes to the valley named the shadow, he is not afraid to enter; he takes the rod and staff of Scripture in his hand; he says to friend and comrade, "Good-by, we shall meet again"; and comforted by that support, he goes toward the lonely pass as one who climbs through darkness into light.

Clark had thought he was meeting his oldest friend for dinner, but Arthur wasn’t having dinner with a friend, Clark realized, so much as having dinner with an audience. He felt sick with disgust. When he left a short time later he found himself wandering, even though by now he’d oriented himself and knew how to get back to the Tube station. Cold rain, the sidewalk shining, the shhh of car tires on the wet street. Thinking about the terrible gulf of years between eighteen and fifty.

And while I’m reading, the new words I’m taking in will connect to others already taken in. That reference to blue is the third this chapter, and it always goes with wealth. That phrase is from the poem earlier. Deeper. That’s a reference to the myth of Orpheus. That’s a pairing of two words that don’t usually go together. Wider. That’s a symbol Dickens employs often. That typifies Said’s writings on Orientalism. Points of light. They make a map, or a pattern, or a constellation. Formless, intricate, infinitely complex, and lovely. And then, at once, they’ll connect. They’ll meet, and explode. Of course. That’s the entire point. That’s how the story works, the way each sentence and metaphor and reference feeds into the other to illuminate something important. That explosion of discovery, of understanding, is the most intoxicating moment there is. Emotional, intellectual, aesthetic. Just for a moment, a perfect moment, a small piece of the world makes perfect sense.

The politics of deference focuses on the consequences that are likeliest to show up in the rooms where elites do most of their interacting: classrooms, boardrooms, political parties. As a result, we seem to end up with far more, and more specific, practical advice about how to, say, allocate tasks at a committee meeting than how to keep people alive. Deference as a default political orientation can work counter to marginalized groups' interests. We are surrounded by a discourse that locates attentional injustice in the selection of spokespeople and book lists taken to represent the marginalized, rather than focusing on the actions of the corporations and algorithms that much more powerfully distribute attention. This discourse ultimately participates in the weaponization of attention in the service of marginalization. It directs what little attentional power we can control at symbolic sites of power rather than at the root political issues that explain why everything is so fucked up.

In the Roman psyche the East had long been a place of danger, but also a place of plenty. The first Emperor Augustus famously said of Rome that he found a city built in brick but left it in marble – all that money had to come from somewhere. India was repeatedly described in Roman sources as a land of unimaginable wealth. Pliny the Elder complained that the Roman taste for exotic silks, perfumes and pearls consumed the city. ‘India and China [and Arabia] together drain our Empire. That is the price that our luxuries and our womankind cost us.’ It was the construction of the Via Egnatia and attendant road-systems that physically allowed Rome to expand eastwards, while the capture of Egypt intensified this magnetic pull. Rome had got the oriental bug, and Byzantium, entering into a truce with the Romans in 129 BC following the Roman victory in the Macedonian Wars that kick-started Gnaeus Egnatius’ construction of the Via Egnatia, was a critical and vital destination before all longer Asian journeys began.

If trust is the core value that allows us to meet the world in a cheerful stance, then tolerance is the equally important quality that allows us to deal with the realities of differences and conflict. Let's be honest: If people were all more or less the same — if there were no differences in race, religion, sexual orientation, political leanings — life would in some ways be easier. But, boy, would it be dull! Diversity is the spice of life. Our ability to embrace diversity makes our own lives richer. Conversely, whenever we fall victim to prejudice or unadmitted bias, we make our own lives smaller and poorer. You don't believe that women are the equal of men in the workplace? Well, your world has just shrunk by half. You have a problem with gay people? Well, you just deprived yourself of 10 percent of the population. You're not comfortable with black people? Latinos? You get my drift. Keep giving in to intolerance, and eventually your world contains no one but you and a few people who look like you and think like you; it gets to resemble a small, snooty, and deathly dull country club! Is that a world worth living in?

Authentic self-worth comes from an internal value system, not from simple achievement. Self-worth comes from the positive results of your effort. You may have learned something about yourself or gained the experiential confidence to attempt more difficult challenges. These effects are genuinely valuable. The achievement itself, however, is no reason for an elevated sense of self-worth. You might not have learned anything from your “success,” or you could have learned something equally valuable by not meeting your objective. Here’s the complete scenario for performance-oriented self-worth: If you have a string of weak performances, you’ll be down on yourself in general, creating a destructive downward spiral. If you climb well half the time, you’ll be the passive recipient of reward half the time, and of punishment the other half. If you manage to climb well all the time, you’ll get the dubious reward of becoming an egomaniac with a precarious self-image, destined for a crash. You can look forward to an old age spent in endless rehash of past days of glory. If you think about it, no matter how well you climb, tangling up your self-worth with your performance is a lose-lose situation.

On one side of the world were people whose relationship with the living world was shaped by Skywoman, who created a garden for the well-being of all. On the other side was another woman with a garden and a tree. But for tasting its fruit, she was banished from the garden and the gates clanged shut behind her. That mother of men was made to wander in the wilderness and earn her bread by the sweat of her brow, not by filling her mouth with the sweet juicy fruit that bent the branches low. In order to ear, she was instructed to subdue the wilderness into which she was cast. Same species, same earth, different stories. Like Creation stories everywhere, cosmologies are a source of identity and orientation to the world. They tell us who we are. We are inevitably shaped by them no matter how distant they may be from our consciousness. One story leads to the generous embrace of the living world, the other to banishment. One woman is our ancestral gardener, a cocreator of the good green world that would be the home of her descendants. The other was an exile, just passing through an alien world on a rough road to her real home in heaven. And then they met—the offspring of Skywoman and the children of Eve- and the land around us bears the scars of that meeting, the echoes of our stories.

An OBJECTIVE, I explained, is simply WHAT is to be achieved, no more and no less. By definition, objectives are significant, concrete, action oriented, and (ideally) inspirational. When properly designed and deployed, they’re a vaccine against fuzzy thinking—and fuzzy execution. KEY RESULTS benchmark and monitor HOW we get to the objective. Effective KRs are specific and time-bound, aggressive yet realistic. Most of all, they are measurable and verifiable. (As prize pupil Marissa Mayer would say, “It’s not a key result unless it has a number.”) You either meet a key result’s requirements or you don’t; there is no gray area, no room for doubt.

We know the faces of the ancient Greeks from classical paintings, we have seen Assyrians on the pediment of the palace at Susa. And so, when we actually meet Orientals belonging to a particular group, we feel that we are in the presence of creatures spirited before our eyes by necromancy. Our image of them so far has been a superficial one; now it has acquired depth, it has become three-dimensional, it moves. The young Greek banker’s daughter who is such a society favorite at present, seems like one of those dancers in a ballet, at once historical and aesthetic, who symbolize Hellenic art in flesh and blood; yet the theater setting makes these images seem banal;

Every night, millions of Americans spend their free hours watching television rather than engaging in any form of social interaction. What are they watching? In recent years we have seen reality television become the most popular form of television programming. To discover the nature of our current “reality,” we might consider examples such as Survivor, the series that helped spawn the reality TV revolution. Every week tens of millions of viewers watched as a group of ordinary people stranded in some isolated place struggled to meet various challenges and endure harsh conditions. Ah, one might think, here we will see people working cooperatively, like our ancient ancestors, working cooperatively in order to “win”! But the “reality” was very different. The conditions of the game were arranged so that, yes, they had to work cooperatively, but the alliances by nature were only temporary and conditional, as the contestants plotted and schemed against one another to win the game and walk off with the Grand Prize: a million dollars! The objective was to banish contestants one by one from the deserted island through a group vote, eliminating every other contestant until only a lone individual remained—the “sole survivor.” The end game was the ultimate American fantasy in our Age of Individualism: to be left completely alone, sitting on a mountain of cash! 　　While Survivor was an overt example of our individualistic orientation, it certainly was not unique in its glorification of rugged individualists on American television. Even commercial breaks provide equally compelling examples, with advertisers such as Burger King, proclaiming, HAVE IT YOUR WAY! The message? America, the land where not only every man and every woman is an individual but also where every hamburger is an individual! 　　Human beings do not live in a vacuum; we live in a society. Thus it is important to look at the values promoted and celebrated in a given society and measure what effect this conditioning has on our sense of independence or of interdependence

Because Fr. Sophrony had the grace-given experience, unique to Christianity, of the personal (or as he preferred to say, hypostatic) principle, as well as knowing, from within, the content of the Indian religions, he proved an invaluable apologist for Orthodox hesychastic practice in a challenging epoch whose spirit is syncretistic. With persuasive and compelling authority he succeeded in describing the difference between the two ascetic theories, oriental and Christian, which are as far apart as the uncreated is from the created. He contrasted the spiritual suicide to which transcendental meditation leads, with the incomparable, life-giving experience of meeting and being united with the personal God of Scripture. Fr.

Finally, we arrive at the question of the so-called nonpolitical man. Hitler not only established his power from the very beginning with masses of people who were until then essentially nonpolitical; he also accomplished his last step to victory in March of 1933 in a "legal" manner, by mobilizing no less than five million nonvoters, that is to say, nonpolitical people. The Left parties had made every effort to win over the indifferent masses, without posing the question as to what it means "to be indifferent or nonpolitical." If an industrialist and large estate owner champions a rightist party, this is easily understood in terms of his immediate economic interests. In his case a leftist orientation would be at variance with his social situation and would, for that reason, point to irrational motives. If an industrial worker has a leftist orientation, this too is by all mean rationally consistent—it derives from his economic and social position in industry. If, however, a worker, an employee, or an official has a rightist orientation, this must be ascribed to a lack of political clarity, i.e., he is ignorant of his social position. The more a man who belongs to the broad working masses is nonpolitical, the more susceptible he is to the ideology of political reaction. To be nonpolitical is not, as one might suppose, evidence of a passive psychic condition, but of a highly active attitude, a defense against the awareness of social responsibility. The analysis of this defense against consciousness of one's social responsibility yields clear insights into a number of dark questions concerning the behavior of the broad nonpolitical strata. In the case of the average intellectual "who wants nothing to do with politics," it can easily be shown that immediate economic interests and fears related to his social position, which is dependent upon public opinion, lie at the basis of his noninvolvement. These fears cause him to make the most grotesque sacrifices with respect to his knowledge and convictions. Those people who are engaged in the production process in one way or another and are nonetheless socially irresponsible can be divided into two major groups. In the case of the one group the concept of politics is unconsciously associated with the idea of violence and physical danger, i.e., with an intense fear, which prevents them from facing life realistically. In the case of the other group, which undoubtedly constitutes the majority, social irresponsibility is based on personal conflicts and anxieties, of which the sexual anxiety is the predominant one. […] Until now the revolutionary movement has misunderstood this situation. It attempted to awaken the "nonpolitical" man by making him conscious solely of his unfulfilled economic interests. Experience teaches that the majority of these "nonpolitical" people can hardly be made to listen to anything about their socio-economic situation, whereas they are very accessible to the mystical claptrap of a National Socialist, despite the fact that the latter makes very little mention of economic interests. [This] is explained by the fact that severe sexual conflicts (in the broadest sense of the word), whether conscious or unconscious, inhibit rational thinking and the development of social responsibility. They make a person afraid and force him into a shell. If, now, such a self-encapsulated person meets a propagandist who works with faith and mysticism, meets, in other words, a fascist who works with sexual, libidinous methods, he turns his complete attention to him. This is not because the fascist program makes a greater impression on him than the liberal program, but because in his devotion to the führer and the führer's ideology, he experiences a momentary release from his unrelenting inner tension. Unconsciously, he is able to give his conflicts a different form and in this way to "solve" them.

The late Curt Cobain captured the attitude of today’s culture with the line, “Here we are; now entertain us.” I believe that, unfortunately, many Christians have made Cobain’s line the refrain of their friendships. In my opinion, our cultural obsession with entertainment is really just an expression of selfishness. The focus in entertainment is not producing something useful for the benefit of others but consuming something for the pleasure of self. And a friendship based on this self-serving, pleasure-seeking mind-set can easily slip into a similarly self-serving romantic relationship that meets the needs of the moment. But when we shift our relationship orientation from entertainment to service, our friendships move from a focus on ourselves to a focus on the people we can serve. And here’s the punch line: In service we find true friendship. In service we can know our friends in a deeper way than ever before.

Curious Oriental imagery was employed in these documents. In one of his earlier letters the thum asked why the British strayed thus into his country 'like camels without nose rings'. In another letter he declared that he cared nothing for the womanly English, as he hung upon the skirts of the manly Russians, and he warned Colonel Durand that he had given orders to his followers to bring him the Gilgit Agent's head on a platter. The thum was, indeed an excellent correspondent about this time. He used to dictate his letters to the Court Munshi, the only literary man, I believe, in the whole of his dominions, who wrote forcible, if unclassical, Persian. In one letter the thum somewhat shifted his ground, and spoke of other friends. 'I have been tributary to China for hundreds of years. Trespass into China if you dare,' he wrote to Colonel Durand. 'I will withstand you, if I have to use bullets of gold. If you venture here, be prepared to fight three nations - Hunza, China, and Russia. We will cut your head off, Colonel Durand, and then report you to the Indian Government.

Consider yourself very lucky when an opportunity happens at a moment you are no longer willing to let opportunities slip. When you've dropped all of your fears and inhibitions, when you are developed in a skill set to match the requirements, when you're no longer questioning your worth and are firm with your boundaries, and have clear and expanded perception of yourself and life, When you're growth-oriented so that, your confidence does not come from having all of the answers. Consider yourself very lucky, to face opportunities from that level of maturity. Because then, the opportunity will be in a different kind of resonance with you, too. Dare to manifest, and then some. What good is the manifestation, if it turns out to be a dead end? For example, you want to manifest a perfect partner, but then when you meet them, don't know how to actually be in a stable, committed and thriving relationship. Things manifested will propel you forward only if you're able to see yourself through. Things manifested are a thing of gratitude, but also the only way to truly appreciate them is to acknowledge them, align with them, and make most of the circumstances. Get yourself in a place where you no longer repel your blessings. That's what work is mostly about. Heal so you can thrive.

The sun had not yet stood out from the orient, but his precedent light shone through the translucent blue. Yet it was not blue, nor is there any word, nor is a word possible to convey the feeling unless one could be built up of signs and symbols like those in the book of the magician, which glowed and burned to and fro the page. For the blue of the precious sapphire is thick to it, the turquoise dull, these hard surfaces are no more to be compared to it than sand and gravel. They are but stones, hard, cold, pitiful, that which gives them their lustre is the light. Through delicate porcelain sometimes the light comes, and it is not the porcelain, it is the light that is lovely. But porcelain is clay, and the light is shorn, checked, and shrunken. Down through the beauteous azure came the Light itself, pure, unreflected Light, untouched, untarnished even by the dew-sweetened petal of a flower, descending, flowing like a wind, a wind of glory sweeping through the blue. A luminous purple glowing as Love glows in the cheek, so glowed the passion of the heavens. Two things only reach the soul. By touch there is indeed emotion. But the light in the eye, the sound of the voice! the soul trembles and like a flame leaps to meet them. So to the luminous purple azure his heart ascended.

Daily work in the field of online advertising, as Jack Goldenberg sees it, is still significantly different from what the trends are propagated by online promotions. Defining online budget According to Jack Goldenberg a vast majority of the budget for online advertising does not exceed $2,000 on a monthly basis, depending on the perception of the company as they can bring effects "online adventure", established budgets for online advertising move in value from $200 to $2,000 per month (with highest proportion of $200-$500). This does not mean that a number of companies gives less advertising - but even then it can not be called "creating the campaign." Goldenberg believes that in order to create an online advertising campaign there should be a budget of at least $500 for the use of different types of online advertising. Goldenberg explains this as: In an environment of such budget is not simply distribute the money "wisely" and that since it has obvious benefits through a variety of online advertising systems. Jack Goldenberg found out how most companies in the world and USA are oriented towards effects in relation to the funds that are made for advertising. In this type of company, regardless of what everyone knows to be used types of brand advertising (advertising through banners - display advertising) to create recognizable firms in certain target groups, the effects of such advertising are not directly comparable with respect to the effects of (price per click - CPC - Cost per click) with contextual advertising, which for years has given much more efficient (measurable) results in relation to advertising banners, concludes Mr. Goldenberg. According to Yoel Goldenberg it is good when there is an understanding in companies that brand advertising has a different type of effects in relation to the PPC (contextual) advertising, and that would be it "documented" in a certain way, it is necessary to constantly explore and find those web sites that deliver the best effects for optimum need of assets. The process of creating an online advertising campaigns, explained by Goldenberg, usually starts (or should start) finding individual Web sites on which to advertise a company could, possibly longer term. Unfortunately, says Goldenberg, in our country is not in all sectors (industries) simply find diverse Web sites from which to choose "pretenders" for online advertising. An even greater problem is the fact that long-term advertising on a Web site does not bring the desired effect, unless it is constantly not working to the content of advertising often changes with an emphasis on meeting the needs of potential clients.

Onboarding checklists Business orientation checklist As early as possible, get access to publicly available information about financials, products, strategy, and brands. Identify additional sources of information, such as websites and analyst reports. If appropriate for your level, ask the business to assemble a briefing book. If possible, schedule familiarization tours of key facilities before the formal start date. Stakeholder connection checklist Ask your boss to identify and introduce you to the key people you should connect with early on. If possible, meet with some stakeholders before the formal start. Take control of your calendar, and schedule early meetings with key stakeholders. Be careful to focus on lateral relationships (peers, others) and not only vertical ones (boss, direct reports). Expectations alignment checklist Understand and engage in business planning and performance management. No matter how well you think you understand what you need to do, schedule a conversation with your boss about expectations in your first week. Have explicit conversations about working styles with bosses and direct reports as early as possible. Cultural adaptation checklist During recruiting, ask questions about the organization’s culture. Schedule conversations with your new boss and HR to discuss work culture, and check back with them regularly. Identify people inside the organization who could serve as culture interpreters. After thirty days, conduct an informal 360-degree check-in with your boss and peers to gauge how adaptation is proceeding.

As humans we spend our time seeking big, meaningful experiences. So the afterlife may surprise you when your body wears out. We expand back into what we really are—which is, by Earth standards, enormous. We stand ten thousand kilometers tall in each of nine dimensions and live with others like us in a celestial commune. When we reawaken in these, our true bodies, we immediately begin to notice that our gargantuan colleagues suffer a deep sense of angst. Our job is the maintenance and upholding of the cosmos. Universal collapse is imminent, and we engineer wormholes to act as structural support. We labor relentlessly on the edge of cosmic disaster. If we don’t execute our jobs flawlessly, the universe will re-collapse. Ours is complex, intricate, and important work. After three centuries of this toil, we have the option to take a vacation. We all choose the same destination: we project ourselves into lower-dimensional creatures. We project ourselves into the tiny, delicate, three-dimensional bodies that we call humans, and we are born onto the resort we call Earth. The idea, on such vacations, is to capture small experiences. On the Earth, we care only about our immediate surroundings. We watch comedy movies. We drink alcohol and enjoy music. We form relationships, fight, break up, and start again. When we’re in a human body, we don’t care about universal collapse—instead, we care only about a meeting of the eyes, a glimpse of bare flesh, the caressing tones of a loved voice, joy, love, light, the orientation of a house plant, the shade of a paint stroke, the arrangement of hair. Those are good vacations that we take on Earth, replete with our little dramas and fusses. The mental relaxation is unspeakably precious to us. And when we’re forced to leave by the wearing out of those delicate little bodies, it is not uncommon to see us lying prostrate in the breeze of the solar winds, tools in hand, looking out into the cosmos, wet-eyed, searching for meaninglessness.

Some raised a more practical concern, arguing that if Rome really wanted to empty seminaries of gay men—a proposal under consideration at the Vatican—it would face more empty rectories and more barren altars. Some Church experts estimate that from 30 percent to fully one half of the forty-five thousand U.S. priests are gay. “If they were to eliminate all those who were homosexually oriented, the number would be so staggering that it would be like an atomic bomb. It would do the same damage to the Church’s operation,” Sipe said. “And it’s very much against the tradition of the Church. Many saints had a gay orientation. And many popes had gay orientations. Discriminating against orientation is not going to solve the problem.” But the issue was now on the table. At the Vatican meeting, Bishop Wilton D. Gregory of Belleville, Illinois, president of the U.S. Conference of Catholic Bishops, told reporters that he was concerned about the increasing number of gays in the priesthood. “One of the difficulties we do face in seminary life or recruitment is when there does exist a homosexual atmosphere or dynamic that makes heterosexual men think twice” about joining the priesthood for fear that they’ll be harassed. “It is an ongoing struggle. It is most importantly a struggle to make sure that the Catholic priesthood is not dominated by homosexual men [and] that the candidates that we receive are healthy in every possible way—psychologically, emotionally, spiritually, intellectually.” And Cardinal Adam J. Maida of Detroit argued that clergy sexual abuse is “not truly a pedophilia-type problem but a homosexual-type problem.… We have to look at this homosexual element as it exists, to what extent it is operative in our seminaries and our priesthood and how to address it.” Bishops need to “cope with and address” the extent of a homosexual presence in Catholic seminaries, he said. Cardinal Anthony J. Bevilacqua of Philadelphia said he wouldn’t let gay men become priests. “We feel that a person who is homosexually oriented is not a suitable candidate for the priesthood even if he has never committed any homosexual act,” he said.

Even though the Internet provided a tool for virtual and distant collaborations, another lesson of digital-age innovation is that, now as in the past, physical proximity is beneficial. There is something special, as evidenced at Bell Labs, about meetings in the flesh, which cannot be replicated digitally. The founders of Intel created a sprawling, team-oriented open workspace where employees from Noyce on down all rubbed against one another. It was a model that became common in Silicon Valley. Predictions that digital tools would allow workers to telecommute were never fully realized. One of Marissa Mayer’s first acts as CEO of Yahoo! was to discourage the practice of working from home, rightly pointing out that “people are more collaborative and innovative when they’re together.” When Steve Jobs designed a new headquarters for Pixar, he obsessed over ways to structure the atrium, and even where to locate the bathrooms, so that serendipitous personal encounters would occur. Among his last creations was the plan for Apple’s new signature headquarters, a circle with rings of open workspaces surrounding a central courtyard. Throughout history the best leadership has come from teams that combined people with complementary styles. That was the case with the founding of the United States. The leaders included an icon of rectitude, George Washington; brilliant thinkers such as Thomas Jefferson and James Madison; men of vision and passion, including Samuel and John Adams; and a sage conciliator, Benjamin Franklin. Likewise, the founders of the ARPANET included visionaries such as Licklider, crisp decision-making engineers such as Larry Roberts, politically adroit people handlers such as Bob Taylor, and collaborative oarsmen such as Steve Crocker and Vint Cerf. Another key to fielding a great team is pairing visionaries, who can generate ideas, with operating managers, who can execute them. Visions without execution are hallucinations.31 Robert Noyce and Gordon Moore were both visionaries, which is why it was important that their first hire at Intel was Andy Grove, who knew how to impose crisp management procedures, force people to focus, and get things done. Visionaries who lack such teams around them often go down in history as merely footnotes.

When people start the journey towards wholeness, the pilgrimage to the promised land, there is a moment when their deepest being is touched. They have a fundamental experience, as if the stone of their egoism has been struck by Moses' staff and water starts to spring from it, or as if the stone which was over the tomb has been lifted and the deep self is able to emerge. It is an experience - and perhaps only a very faint one - of rebirth, of liberation, of forgiveness, of wonder. It is a time of betrothal with the universe, with the light, with others and with God. It is an experience of life in which we realize that we are fundamentally one with the universe and with God, while at the same time entirely ourselves in the most alive, light-filled and profound sense. It is the discovery that we are a spring of eternal life. This experience at the start of our pilgrimage is like a foretaste of the end, like the kiss which is the foretaste of marriage. This is the call. It guides our steps in revealing our final destiny. There is nothing more deeply personal than this moment of wonder. But it happens very often in a given context. It may be a meeting with a poor person, whose call awakens a response in us; we discover that there is a living spring hidden deep within us. It may be during a visit to a community when we meet people who become models for us; in watching them and listening to them, we discover what we want to be - they reflect our own deepest self and we are mysteriously attracted to them. Or again, the call may be more secret, hidden in the depths of our heart, awakened perhaps by the Gospel or some other writing. It is hidden in our secret part; it makes us feel that we have glimpsed the promised land, found ourselves 'at home', found 'our place'. The experience is often such as to take someone into a community or change the orientation of their life. The experience can be like an explosion of life, a luminous moment, flooded with peace, tranquility and light. Or it can be more humble - a touch of peace, a feeling of well-being, of being in 'one's place' and with people for whom one was made. The experience gives a new hope; it is possible to keep walking because we have glimpsed something beyond the material world and beyond human limitations. We have glimpsed the possibility of happiness. We have glimpsed 'heaven'. The experience has opened our deepest being. Later, once we are in community and on our journey, clouds can obscure the sun and that deepest self can seem to be shut away again. But, nevertheless, the first experience stays hidden in the heart's memory. We know from then on that our deepest life is light and love, and that we must go on walking through the desert and the night of faith because we have had, at one moment, the revelation of our vocation.

In Separation, the second volume of his great trilogy on attachment, John Bowlby described what had been observed when ten small children in residential nurseries were reunited with their mothers after separations lasting from twelve days to twenty-one weeks. The separations were in every case due to family emergencies and the absence of other caregivers, and in no case due to any intent on the parents’ part to abandon the child. In the first few days following the mother's departure the children were anxious, looking everywhere for the missing parent. That phase was followed by apparent resignation, even depression on the part of the child, to be replaced by what seemed like the return of normalcy. The children would begin to play, react to caregivers, accept food and other nurturing. The true emotional cost of the trauma of loss became evident only when the mothers returned. On meeting the mother for the first time after the days or weeks away, every one of the ten children showed significant alienation. Two seemed not to recognize their mothers. The other eight turned away or even walked away from her. Most of them either cried or came close to tears; a number alternated between a tearful and an expressionless face. The withdrawal dynamic has been called “detachment” by John Bowlby. Such detachment has a defensive purpose. It has one meaning: so hurtful was it for me to experience your absence that to avoid such pain again, I will encase myself in a shell of hardened emotion, impervious to love — and therefore to pain. I never want to feel that hurt again. Bowlby also pointed out that the parent may be physically present but emotionally absent owing to stress, anxiety, depression, or preoccupation with other matters. From the point of view of the child, it hardly matters. His encoded reactions will be the same, because for him the real issue is not merely the parent's physical presence but her or his emotional accessibility. A child who suffers much insecurity in his relationship with his parents will adopt the invulnerability of defensive detachment as his primary way of being. When parents are the child's working attachment, their love and sense of responsibility will usually ensure that they do not force the child into adopting such desperate measures. Peers have no such awareness, no such compunctions, and no such responsibility. The threat of abandonment is ever present in peer-oriented interactions, and it is with emotional detachment that children automatically respond. No wonder, then, that cool is the governing ethic in peer culture, the ultimate virtue. Although the word cool has many meanings, it predominately connotes an air of invulnerability. Where peer orientation is intense, there is no sign of vulnerability in the talk, in the walk, in the dress, or in the attitudes.

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The five most highly correlated factors are: Organizational culture. Strong feelings of burnout are found in organizations with a pathological, power-oriented culture. Managers are ultimately responsible for fostering a supportive and respectful work environment, and they can do so by creating a blame-free environment, striving to learn from failures, and communicating a shared sense of purpose. Managers should also watch for other contributing factors and remember that human error is never the root cause of failure in systems. Deployment pain. Complex, painful deployments that must be performed outside of business hours contribute to high stress and feelings of lack of control.4 With the right practices in place, deployments don’t have to be painful events. Managers and leaders should ask their teams how painful their deployments are and fix the things that hurt the most. Effectiveness of leaders. Responsibilities of a team leader include limiting work in process and eliminating roadblocks for the team so they can get their work done. It’s not surprising that respondents with effective team leaders reported lower levels of burnout. Organizational investments in DevOps. Organizations that invest in developing the skills and capabilities of their teams get better outcomes. Investing in training and providing people with the necessary support and resources (including time) to acquire new skills are critical to the successful adoption of DevOps. Organizational performance. Our data shows that Lean management and continuous delivery practices help improve software delivery performance, which in turn improves organizational performance. At the heart of Lean management is giving employees the necessary time and resources to improve their own work. This means creating a work environment that supports experimentation, failure, and learning, and allows employees to make decisions that affect their jobs. This also means creating space for employees to do new, creative, value-add work during the work week—and not just expecting them to devote extra time after hours. A good example of this is Google’s 20% time policy, where the company allows employees 20% of their week to work on new projects, or IBM’s “THINK Friday” program, where Friday afternoons are designated for time without meetings and employees are encouraged to work on new and exciting projects they normally don’t have time for.

On the night of November 24, 1956, the Granma slipped her moorings with Castro’s guerrillas aboard, known as “los expedicionarios del yate Granma,” and left from Tuxpan, Veracruz, setting a course across the Yucatán Channel for southeastern Cuba. The 1,200-mile distance between Mexico and their landing point in southeastern Cuba was difficult and included 135 miles of open water and cross currents between Cape Catoche in Mexico and Cape San Antonio in Cuba. They had to stay far enough off the southern coast of Cuba to remain undetected. The overcrowded small vessel leaked, forcing everyone to take turns bailing water out of her, and at one point they lost a man overboard, which further delayed them. In all, the entire five-day trip ultimately lasted seven days. Their destination was a playa, beach, near Niquero in the Oriente Province, close to where José Martí landed 61 years prior, during the War of Independence. However, on December 2, 1956, when the Granma finally arrived at its destination, it smashed into a mangrove swamp crawling with fiddler crabs, near Los Colorados beach. They were well south of where they were supposed to meet up with 50 supporters. Having lost their element of surprise, they were left exposed and vulnerable. After the revolution the Granma was moved to Havana and is now on display in a protected glass enclosure at the Granma Memorial, near the Museum of the Revolution. The official newspaper in Cuba is also called the Granma. Note: Ships and boats as well as newspapers and other publications are italicized whereas memorials are not!

In Chapter 32, we’ll also meet Python static methods (akin to those in C++), which are just self-less functions that usually process class attributes.

While it is beneficial for a child to feel bad when anticipating a loss of connection with those who are devoted to him and his well-being and development, it is crucially important for parents to understand that it is unwise to ever exploit this conscience. We must never intentionally make a child feel bad, guilty, or ashamed in order to get him to be good. Abusing the attachment conscience evokes deep insecurities in the child and may induce him to shut it right down for fear of being hurt. The consequences are not worth any short-term gains in behavioral goals. If we find ourselves shocked by the behavioral changes that come in the wake of peer orientation, it is because what is acceptable to peers is vastly different from what is acceptable to parents. Likewise, what alienates peers is a far cry from what alienates parents. The attachment conscience is serving a new master. When a child tries to find favor with peers instead of parents, the motivation to be good for the parents drops significantly. If the values of the peers differ from those of the parents, the child's behavior will also change accordingly. This change in behavior reveals that the values of the parents had never been truly internalized, genuinely made the child's own. They functioned mostly as instruments of finding favor. Children do not internalize values — make them their own — until adolescence. Thus the changes in a peer-oriented child's behavior do not mean that his values have changed, only that the direction of his attachment instinct has altered course. Parental values such as studying, working toward a goal, the pursuit of excellence, respect for society, the realization of potential, the development of talent, the pursuit of a passion, the appreciation of culture are often replaced with peer values that are much more immediate and short term. Appearance, entertainment, peer loyalty, spending time together, fitting into the subculture, and getting along with each other will be prized above education and the realization of personal potential. Parents often find themselves arguing about values, not realizing that for their peer-oriented children values are nothing more than the standards that they, the children, must meet in order to gain the acceptance of the peer group. So it happens that we lose our influence just at the time in our children's lives when it is most appropriate and necessary for us to articulate our values to them and to encourage the internalization of what we believe in. The nurturing of values takes time and discourse. Peer orientation robs parents of that opportunity. In this way peer orientation arrests moral development.

Here is one of life’s little shortcuts: If someone is meeting you in their “study,” they have money. Normal people have a home office or a family room or maybe a man cave. Rich people have studies. This one was particularly opulent, loaded up with leather-bound books and wooden globes and Oriental rugs. It looked like someplace Bruce Wayne would hang out before heading down to the Batcave. Larry

If you avoid the presenter’s eyes, yawn, or read the newspaper it’s worse than not being there at all. Lack of interest undermines the confidence of the presenter. Remember that you are spending a big part of your working day at the review. Make that time as valuable for yourself and your organization as you can. Pay attention and jot down things you’ve heard that you might try. Ask questions if something is not clear to you and speak up if you can’t go along with an approach being recommended. And if a presenter makes a factual error, it is your responsibility to go on record. Remember, you are being paid to attend the meeting, which is not meant to be a siesta in the midst of an otherwise busy day. Regard attendance at the meeting for what it is: work. Mission-Oriented

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meetings, health and safety, catering, training and maintenance. Skilled professionals were involved, such as the capable woman before them now. He imagined that disagreements between the practical, business-oriented people like her and the romantic enthusiasts might be a common occurrence. ‘Would you say the atmosphere amongst the staff and supporters at the railway is good at the

Felix has six people reporting to him. Each of them have ten people under them who, in turn, manage teams of about a dozen people who are client facing. Felix realized that while the tathastu of the company (revenue) came from the market, the tathastu of the employee (salary) came from the head office via the boss. Hence the gaze was typically upstream not downstream. People were more interested in boss management than customer management. To change this orientation, when he became head, Felix put the names of his six team members on a notice board in front of his desk. "You are the people who will help me succeed if I help you succeed," he told them in a team meeting. Next to each one's name he put down their individual short-term goals, first personal and then professional. Every week he would take time out to discuss these goals. As the months passed, he noticed each of his team members had similar sheets of papers on their notice boards, with the names of their respective team members. They were mimicking downstream what they were experiencing upstream. Were they being sincere or strategic? Felix did not know, but at least he ensured that his people focused a little more of their attention downstream than upstream.

In my experience, triggers are the prime reason that men and women end up retreating to gender silos, narrowing their experience and depriving themselves of useful connections. That’s what happened when Jen enlisted Chantal to commiserate with her after the meeting in which Mark received credit for her idea. Sharing her resentment with a female colleague may have temporarily relieved the emotional distress Jen felt at being disregarded. But venting her feelings only reinforced the story she was telling herself to explain what had happened: “Men just can’t listen to women!” This increased the likelihood of her remaining stuck in a negative groove. It’s the stories we tell ourselves when we feel triggered that keep us dug in and limit our ability to frame an effective response. Here’s how the process works: First, the trigger kicks off an emotional reaction that blindsides us. We feel a rush of adrenaline, a sinking in the pit of our stomach, a recoil, a blinding rage, or a snide “of course.” Or we may simply feel confusion. Our immediate impulse may be to lash out. But if we’re in a work situation, we fear what this could cost us, so we try to suppress our feelings and move on. When this doesn’t succeed, we may grab the first opportunity to complain to a sympathetic colleague, which is why so much time at work gets consumed in gripe sessions and unproductive gossip. In this way, our response to triggers plays a role in shaping toxic cultures that set us against one another, justify sniping, and waste everybody’s time. But whether we suffer in silence or indulge the urge to vent, the one thing we almost always do when triggered is try to put what happened in some kind of context. This is where storytelling enters the picture. We craft a narrative based on past experience or perceptions in a way that assigns blame, exonerates us, and magnifies impact. Because these stories make us feel better, we may not stop to question whether they are either accurate or useful. Yet the truth is that our go-to stories rarely serve us well. They are especially damaging when they operate across divides: gender, of course (“Men can’t, women just refuse”), but also race, ethnicity, sexual orientation, and age (“They always, they seem incapable of…”). Because these default stories rely on generalizations and stereotypes, they reinforce any biases we may have. This makes it difficult for us to see others in their particularity; instead, they appear to us as members of a group. In addition, because our go-to stories usually emphasize our own innocence (“I had no idea!” “I never guessed he would…”), they often reinforce our feelings of being aggrieved or victimized—an increasing hazard for men as well as women. Since we can’t control other people, our best path is to acknowledge the emotional and mental impact a trigger has on us. This necessary first step can then enable us to choose a response that enhances our dignity and serves our interests.

..the human mind has been totally perverted by serious people. Those who have taken upon themselves the great work of making men serious have destroyed all that is beautiful in you. Ugliness is related to the serious, and religion has become ugly because it has become too much attached to seriousness. You are serious. You look at life as a business or as mathematics. It is not! Life is poetic, illogical. It is not like work, it is like play. Look at the trees, the animals, the birds; look at the sky: the whole existence is playful. You are very serious, so it is no wonder that you have become separate from existence. You are uprooted from it, and then you feel alienated, then you feel like strangers, then you feel that this existence is not your own. No one else is responsible for it except you and your seriousness. People go on asking, 'Where is God?' You cannot find him because he is a player and you are serious. Hindus have been saying for centuries that this existence is God's play, and you are so work-oriented, so serious, that you cannot meet him. Of course! Obviously! There is no possibility of your meeting him. You move in different dimensions. He moves into play. The whole existence is just a play. It is not a work; it is not serious.

Yet the FBI was oriented away from these threats and onto “white supremacists” and “domestic extremists” who did things like attend school board meetings.

Abundant slave labour, after all, blunted the need for any major advance in technology. Yet in the realm of ideas, philosophy and religious practice, Hellenistic civilization created a meeting place for Greek and oriental culture, which made it easy and natural for Jewish and then non-Jewish followers of Jesus Christ to take what they wanted from the ragbag of Greek thought which any moderately educated inhabitant of the Middle East would encounter in everyday conversation.

Think positive. Tomorrow you're off to camp! After orientation, you've got your date-" "It's not a date!" I protested. "It's just Annabeth, Mom. Jeez!" "She's coming all the way from camp to meet you." "Well, yeah." "You're going to the movies." "Yeah." "Just the two of you." "Mom!

Suraj solar and allied industries, Wework galaxy, 43, Residency Road, Bangalore-560025. Mobile number : +91 808 850 7979 Solar Street Light Manufacturers in Bangalore- SunEase Sun based As urban areas take a stab at feasible turn of events, sun powered road lighting has become fundamental in metropolitan and provincial regions the same. In Bangalore, known as the tech center point of India, SunEase Sun based is driving the charge in assembling great sun powered streetlamps that add to energy reserve funds and natural preservation. Why Pick Sun powered Streetlamps? Sun powered streetlamps are an eco-accommodating, practical option in contrast to conventional road lighting. These frameworks convert daylight into energy during the day, putting away it in batteries to drive lights around evening time. By utilizing sun based fueled lighting, urban communities can decrease energy utilization and lower fossil fuel byproducts, while guaranteeing solid lighting for security and perceivability. About SunEase Sun oriented SunEase Sun oriented is one of the Solar Street Light Manufacturers in Bangalore . Known for its imaginative methodology and obligation to supportability, SunEase Sun powered conveys strong, energy-proficient road lighting arrangements. Whether for private networks, recreational areas, interstates, or modern buildings, SunEase Sun based gives altered answers for meet explicit prerequisites. Key Elements of SunEase Sun powered Streetlamps High Effectiveness and Long Battery Duration SunEase Sun oriented streetlamps utilize progressed sunlight based chargers and lithium-particle batteries to guarantee ideal energy stockpiling and dependable power. These high-productivity boards augment energy catch, even in low daylight conditions, guaranteeing that the lights stay endured the evening. Brilliant Control Frameworks The streetlamps from SunEase Sun powered highlight shrewd controls, considering mechanized splendor changes in view of time or surrounding light. This limits energy squander and broadens the functional existence of each light. Climate Safe Plan SunEase Sun oriented streetlamps are intended to endure Bangalore's fluctuated atmospheric conditions, from weighty downpours to extraordinary summer heat. The lights accompany a sturdy, climate safe packaging that safeguards inward parts, guaranteeing predictable execution consistently. Low Support Sun based streetlamps by SunEase Sun powered are low-upkeep, lessening functional costs over the long run. With great materials and trend setting innovation, these lights offer superb unwavering quality, requiring insignificant upkeep. Simple Establishment The sun based streetlamps from SunEase Sun oriented are intended for simple, bother free establishment. Since they don't need complex wiring, they can be introduced rapidly in practically any area, making them ideal for remote or off-lattice regions. Uses of SunEase Sun oriented Streetlamps Local locations and Lodging Social orders: Improve security and style with sun based road lighting in private zones. Recreational areas and Pathways: Give lighting to public spaces, empowering safe utilization into the evening. Modern and Business Edifices: Guarantee sufficiently bright conditions for security and functional proficiency. Provincial and Far off Regions: Sun oriented streetlamps offer a solid arrangement in regions without admittance to lattice power. Why Pick SunEase Sun powered for Your Lighting Needs? SunEase Sun powered stands apart among sun oriented streetlamp producers in Bangalore for its commitment to quality, solidness, and state of the art innovation. They focus on consumer loyalty and deal complete help, from item determination to after-deals administration. With an accomplished group and elevated expectations, SunEase Sun based guarantees each venture is customized to meet the client's interesting necessities.

When he died, much was made of how singular Steve Jobs had been. For comparisons, observers needed to reach back to the mythic inventors and showmen of earlier eras, particularly Thomas Edison and Walt Disney. Jobs was singular, to be sure. But he also was of a type. He was what psychotherapist and business coach Michael Maccoby called a “productive narcissist.” In 2000, Maccoby published an insightful article in the Harvard Business Review that applies Freudian terminology to three categories of executives Maccoby had observed in corporate life. “Erotics” feel a need to be loved, value consensus, and as a result are not natural leaders. These are the people to whom a manager should assign tasks—and then heap praise for a job well done. “Obsessives” are by-the-books tacticians with a knack for making the trains run on time. An efficient head of logistics or bottom-line-oriented spreadsheet jockey is the classic obsessive. The greats of business history, however, are “productive narcissists,” visionary risk takers with a burning desire to “change the world.” Corporate narcissists are charismatic leaders willing to do whatever it takes to win and who couldn’t give a fig about being liked. Steve Jobs was the textbook example of a productive narcissist. An unimpressed Jobs was famous for calling other companies “bozos.” His own executives endured their rides on what one called the “bozo/hero rollercoaster,” often within the same marathon meeting.

Perhaps the most common device for giving people focus and direction is goal setting, but goals, as often as they are used, have their pros and cons. Sure, if you can convince everybody that profits must increase 20% next quarter or we’re going out of business, people will hurry around looking for ways to hype profits by 20%. When discussing “mission” I assigned Susan a goal of 25% improvement in sales, based on what I calculated was needed to avoid closing the factory and on what I felt her district could reasonably provide. It was not a number pulled from the ether, and I went to some length to explain this to her. Short of any such basis in reality, people will often do the easiest things, such as firing 20% of the workforce, canceling vital R&D programs, or simply not making any payments to suppliers. In other words, they will take achieving the goal as seriously as they feel you were in setting it; they will sense whether you have positioned yourself at the Schwerpunkt. Goals, as we all know, can be motivators. Cypress Semiconductor, a communications-oriented company founded in 1982, used to have a computer that tracked the thousands of self-imposed goals that its people fed into the system. Cypress founder T. J. Rodgers identified this automated goal tending system as the heart of his management style and a big factor in the company’s early success.136 Frankly, I find this philosophy depressing, not to mention a temptation to focus inward: If the boss places great importance on entering and tracking goals, as he obviously does, then that is what the other employees are going to consider important.137 In any case, what’s the big deal about meeting or missing a goal? A goal is an intention at a point in time. It is, to a large extent, an arbitrary target, whether you set it or someone above you assigns it. And we all know that numerical goals can be gamed, like banking (delaying) sales that we could have made this quarter to help us make quota next quarter. Unlike a Schwerpunkt, which gives focus and direction for chaotic and uncertain situations, what does a goal tell you? Just keep your head down and continue plugging away?

The two basic managerial roles produce two basic kinds of meetings. In the first kind of meeting, called a process-oriented meeting, knowledge is shared and information is exchanged. Such meetings take place on a regularly scheduled basis. The purpose of the second kind of meeting is to solve a specific problem. Meetings of this sort, called mission-oriented, frequently produce a decision. They are ad hoc affairs, not scheduled long in advance, because they usually can’t be.

Half of all law enforcement agencies in the United States have fewer than ten officers, and nearly three-quarters have fewer than 25 officers.48 Lawrence Sherman noted in his testimony that “so many problems of organizational quality control are made worse by the tiny size of most local police agencies . . . less than 1 percent of 17,985 U.S. police agencies meet the English minimum of 1,000 employees or more.”49 These small forces often lack the resources for training and equipment accessible to larger departments and often are prevented by municipal boundaries and local custom from combining forces with neighboring agencies. Funding and technical assistance can give smaller agencies the incentive to share policies and practices and give them access to a wider variety of training, equipment, and communications technology than they could acquire on their own. Table 1. Full-time state and local law enforcement employees, by size of agency, 2008

The advantages of using account of the legal defense DUI professional According to a DUI or DWI they have very high values, and can be much more difficult, if not able to qualified lawyer in these types of services. It important to get the services of professionals who are familiar with the course of DUI criminal record because the team is almost certainly best, highest paid on the common law also working for many years in a row, and he is almost certain that the officials involved to enforce the law and choose the most effective way. The consumption can peak at promoting the method of blood flow to help ease and the minimum number of punches than likely. Even if you do not want the removal of a fence of a demo, it is deliberately allowed to produce only for the ingredients so suddenly that the interest will be at least in his imprisonment and the decision of the necessary business expense. Education Lawyer, worth DUI, because they understand the rules on the details of the DUI. Great leadership only recognizes attorneys who offer surgery that seemed to bend the lowest possible cost. Field sobriety tests are defense without success, and when the lawyer to provide classroom-oriented, to the surprise of identifying the brain decides what industry breathalyzer sobriety vote or still under investigation. Trying to fight against DUI private value, it may be impossible for the layman is that much of the Berufsrecht did. DUI lawyer can be a file with the management consultants can be used or deny the accuracy of the successful management of blood or urine witnesses. Almost always one day, you can not help learning tool. If there is a case where the amount, solid, is the legal adviser to shock and other consultants witnesses are willing to cut portions and finds out she has some tire testing and influence. Being part of the time, problems with eating problems and more experience DUI attorney in looks secrets and created. The idea that the lawyer is suddenly more than the end result of controlling historical significance of countless people do not share the court made. It very appropriate, qualified, but two at the end of every little thing that you do not agree even repentance and uses for what was happening right opportunity. It can not be argued, perhaps, costs, what seems to be one that includes many just go to the airport to record driving under the influence, but their professional experience and meetings, both issues related to diversity, Lange random taxation measures. Many people today claim that the market is in DUI cases, of course, exhausted, and are a lawyer, go to their rights in the region.

Failures as people: millions of Americans felt that this description fit them to a T. Seeking a solution, any solution, they eagerly forked over their cash to any huckster who promised release, the quicker and more effortlessly the better: therapies like “bioenergetics” (“The Revolutionary Therapy That Uses the Language of the Body to Heal the Problems of the Mind”); Primal Scream (which held that when patients shrieked in a therapist’s office, childhood trauma could be reexperienced, then released; John Lennon and James Earl Jones were fans); or Transcendental Meditation, which promised that deliverance could come if you merely closed your eyes and chanted a mantra (the “TM” organization sold personal mantras, each supposedly “unique,” to hundreds of thousands of devotees). Or “religions” like the Church Universal and Triumphant, or the Reverend Sun Myung Moon’s Unification Church, or “Scientology”—this last one invented by a science fiction writer, reportedly on a bet. Devotees paid cash to be “audited” by practitioners who claimed the power—if, naturally, you paid for enough sessions—to remove “trauma patterns” accreted over the 75 million years that had passed since Xenu, tyrant of the Galactic Confederacy, deposited billions of people on earth next to volcanoes and detonated hydrogen bombs inside those volcanos, thus scattering harming “body thetans” to attach to the souls of the living, which once unlatched allowed practitioners to cross the “bridge to total freedom” and “unlimited creativity.” Another religion, the story had it, promised “perfect knowledge”—though its adherents’ public meeting was held up several hours because none of them knew how to run the movie projector. Gallup reported that six million Americans had tried TM, five million had twisted themselves into yoga poses, and two million had sampled some sort of Oriental religion. And hundreds of thousands of Americans in eleven cities had plunked down $250 for the privilege being screamed at as “assholes.” “est”—Erhard Seminars Training, named after the only-in-America hustler who invented it, Werner Erhard, originally Jack Rosenberg, a former used-car and encyclopedia salesman who had tried and failed to join the Marines (this was not incidental) at the age of seventeen, and experienced a spiritual rebirth one morning while driving across the Golden Gate Bridge (“I realized that I knew nothing. . . . In the next instant—after I realized that I knew nothing—I realized that I knew everything”)—promised “to transform one’s ability to experience living so that the situations one had been trying to change or had been putting up with, clear up just in the process of life itself,” all that in just sixty hours, courtesy of a for-profit corporation whose president had been general manager of the Coca-Cola Bottling Company of California and a former member of the Harvard Business School faculty. A

1968 The Oriental Club   This was one such occasion when I felt liberated. With no chaperone or guardian in tow, a sense of autonomy washed over me as I dressed to meet my stalker. Tad was spiffed and ready for an entrancing evening when we met at the hotel lobby. He looked handsome in formal wear, and I was his date, the envy of many.

1974 Bangkok   On my way from London to Kuala Lumpur that summer, I stopped in Bangkok for a few days, since I had never been to Krung Thep Maha Nakhon (Bangkok in Thai). I thought it an excellent idea to visit this vibrant city, known to some as the ‘Sin City of the East’ due to its liberal stance in sexual issues.               As soon as I’d stepped out of the airport to flag a taxi to the legendary Oriental Bangkok Hotel, I was confronted by hordes of haggling Thai men jostling for my business, bargaining with me in broken English to deliver me to my luxury lodging for the best price. But just then, a suave-looking foreigner in his thirties stepped in to dissipate their heated transactions. He wasted no time to disperse all the drivers except one. The gentleman had bargained in Thai for the best price on my behalf. He spoke in German-accented English, “I’m Max. The cab driver will take us to our hotel?”               “Oh, you are also staying at the Oriental?” I chirped.               “Hop into the cab so we can get out of this madding crowd,” he expressed vehemently, opening the car door to let me in.               As soon as we were comfortably situated at the back seat, he asked, “What brings you to Thonburi, Mr.…?” He trailed off.               “I’m Young. Thank you for your assistance! It’s my first time to Bangkok. I wasn’t expecting such a rowdy welcome. If it weren’t for you, I may have landed in a Thai hospital,” I joked. “Where’s Thonburi?”               He sniggered mischievously. “Thonburi, the city of treasures gracing the ocean, is Bangkok’s official name, although some refer to it more appropriately as Meụ̄xng k̄hxng khwām s̄uk̄h kām, the city of erotic pleasures,” he quipped.               Overhearing the words Meụ̄xng k̄hxng khwām s̄uk̄h kām, the cab driver commented, “You want boy, girl or boy-girl or girl-boy? I take you to happy place!”               Max burst out in laughter. He proceeded to have a conversation in Thai with the driver. I sat, silent, since I had no idea what was being said, until my acquaintance asked, “What brings you to Bangkok?”               “I’m on vacation. What brings you to Thonburi?” I queried.               “I’m here on business, and usually stay a while for leisure,” was his response. “Since we are staying in the same hotel, we’ll see more of each other. I’m happy to show you the city,” he added.               “That’ll be wonderful. I’ll take up your offer,” I said appreciatively, glad I’d met someone to show me around.               By the time our cab pulled up at the Oriental’s entrance, we had agreed to meet for dinner the following evening.

On a recent business trip, I reunited with a friend I had not seen in twenty years. After having a lovely lunch meeting, we came out of the restaurant to walk towards the parking lot. He automatically moved me to the inside of the sidewalk as he walked along the curbside. His orientational awareness illustrated a chivalrous gesture of protection and respect which impressed me greatly.

Several letters, written by Nancy to her father in France, survive. She had been learning French after David’s mother told Sydney, ‘There is nothing so inferior as a gentlewoman who has no French.’ In her first attempt at writing to him in French, in April 1916, Nancy tells him of a robin’s nest in their garden, that she had heard a cuckoo, and about her pet goat: ‘Ma chèvre est très bonne, elle aime beaucoup le soleil, et elle mange les chous que je lui donnes’. David’s delightful response is in verse: Unusual things have come to pass A goat gets praised for eating grass! A robin in a tree has built! The coo coo has not changed its lilt! And I have no desire to quench My child’s desire for learning French – Might I ask without being rude, Who pays the bill for Bon Chèvre’s food? Are cabbages for goats war diet? Or are they given to keep her quiet. His letters to his children, written in a tidy script, were always laced with fun, and he obviously took with good humour the numerous nicknames they bestowed on him such as ‘jolly old Farve of Victoria Road’ and ‘Toad’ or ‘Toad-catcher’. In turn he had pet names for his children: he called Nancy ‘my little Blobnose’, or more often ‘Koko’ after the character from Mikado, because he considered that her high cheekbones, dark curly hair and green eyes gave her a slightly oriental look. Sydney was able to meet David on at least one occasion while he was on leave in Paris.

First, join and meet regularly with at least one professional group that provides stimulation in your own occupational area. Rub shoulders—and minds—with other success-oriented people.

That might involve looking at how a biblical worldview uniquely values the individual: we are called into a relationship with the God who knows the very number of hairs on our head. In fact, Taylor would say that this biblical emphasis on Christ’s redemption of individuals is partly what got us to today, though obviously this biblical emphasis on individual dignity becomes something else when it morphs into individualism. Perhaps starting from there, we can also help folks to name and identify just how and why an individualistic, expressivist orientation to the world is so exhausting and starts having diminishing returns. Do-it-yourself spirituality is actually a lot of work, and can be incredibly isolating. If we can meet people where they are, and perhaps give them space and freedom and permission to be honest about how this “isn’t working,” we can invite them to see why finding oneself in relation to something bigger than the individual can be experienced as a liberation from self-enslavement.

DEVOTION TO GOD’S KINGDOM OVER SELF OR TRIBE ENABLES SACRIFICE People in a church with movement dynamics put the vision ahead of their own interests and needs. What matters to the members and staff is not their own individual interests, power, and perks, but the fulfillment of the vision. They want to see it realized through them, and this satisfaction is their main compensation. The willingness to sacrifice on the part of workers and members is perhaps the key practical index of whether you have become a movement or have become institutionalized. Members of a church with movement dynamics tend to be more self-motivated and need less direct oversight. They are self-starters. How does this happen? Selfless devotion is not something that leaders can create — indeed, it would be dangerous emotional manipulation to try to bring this about directly. Only leaders who have the vision and devotion can kindle this sacrificial spirit in others. A dynamic Christian movement convinces its people — truthfully — that they are participating in God’s redemptive plan in a profoundly important and practical way. Participants say things like, “I’ve never felt more useful to the Lord and to others.” Church meetings in movement-oriented churches feel deeply spiritual. There is much more “majoring in the majors” — the cross, the Spirit, the grace of Jesus. People spend more time in worship and prayer.

Worried that you’re not a born leader? That you lack charisma, the right talents, or some other secret ingredient? No need: leadership isn’t about personality or talent. In fact, the best leaders exhibit wildly different personalities, attitudes, values, and strengths—they’re extroverted or reclusive, easygoing or controlling, generous or parsimonious, numbers or vision oriented. So what do effective leaders have in common? They get the right things done, in the right ways—by following eight simple rules: Ask what needs to be done. Ask what’s right for the enterprise. Develop action plans. Take responsibility for decisions. Take responsibility for communicating. Focus on opportunities, not problems. Run productive meetings. Think and say “We,” not “I.

Some years ago a leading media personality had a high-level conference in Aspen, Colorado, on the topic of evil. (Shouldn’t that meeting have been held elsewhere? South Los Angeles or Soweto?) The outcome was that one or two participants out of a large group thought that there was such a thing as evil. But most were either noncommittal on the point or certain that evil did not exist at all. When you heard their comments it was clear that they simply could not conceptualize the evil to be seen flourishing abundantly around them in the twentieth century. One of the most glaring evidences of the bankruptcy of contemporary ethical thinking is that it cannot deal with evil. A recent proposal to found a field of “Evil Studies” within academia will not be enthusiastically received.7 We should be very sure that the ruined soul is not one who has missed a few more or less important theological points and will flunk a theological examination at the end of life. Hell is not an “oops!” or a slip. One does not miss heaven by a hair, but by constant effort to avoid and escape God. “Outer darkness” is for one who, everything said, wants it, whose entire orientation has slowly and firmly set itself against God and therefore against how the universe actually is. It is for those who are disastrously in error about their own life and their place before God and man.8 The ruined soul must be willing to hear of and recognize its own ruin before it can find how to enter a different path, the path of eternal life that naturally leads into spiritual formation in Christlikeness.

New Economic Policy Since the announcement of the New Economic Policy (NEP) by the Government in July 1991, several important legislative and administrative policy changes have been brought about, which have had an enormous bearing on the economy. The NEP is very clear in its intent to dismantle control on business, make Indian industries globally competitive, move away from am import substitution regime to an export led growth oriented regime and welcome foreign equity investments to meet the growing demands of technology, products, and capital.

Bureaucratic, administratively convenient, control-oriented systems will not and cannot meet the needs of our learners, our society, or our nation.

In fact, Tung himself was also a businessman. Born in Shanghai, Tung took over his family business after his father, shipping magnate Tung Chao Yung, died in 1981 and managed Orient Overseas, one of the world's leading shipping and logistics service providers. Sitting next to Tung at the meeting with President Xi was Li Ka- shing who made a statement on Oct. 15, calling on the Occupy protesters to go home and not to "let today's passion become tomorrow's regrets." The Asia's wealthiest man did not make it clear whether or not he agrees with the appeals of the protesters. Li built his family business empire from plastics manufacturing and accumulated wealth through real estate, supermarket chains and mobile phone network. Other Hong Kong tycoons, such as Lee Shau-kee, nicknamed "Hong Kong's Warrenn Buffett," Kuok Hock Nien known for his sugar refineries in Asia, and Woo Kwong-ching whose businesses range from Hong Kong's cable TV to the Star Ferry, have all remained mute.

What Can You Do About a Passive Child? Parents of passive children have a double problem. These kids have the same boundary problems of irresponsibility or resistance to ownership, but it’s harder to engage them in the learning process. Here are some ways children exhibit passivity: • Procrastination. The child responds to you at the last possible moment. He finishes school tasks late and “makes” you wait in the car for him to get ready for school or other meetings. When you ask him to turn the music down or set the dinner table, a normally energetic and quick-moving child slows his pace down immeasurably. He takes enormous time to do what he doesn’t want, and little time to do what he wants. • Ignoring. Your child shuts your instruction out, either pretending not to hear you or simply disregarding you. She keeps attending to her toy, her book, or her daydreaming. • Lack of initiative and risk-taking. Your child avoids new experiences, such as meeting new friends or trying out a sport or artistic medium, and he stays in familiar activities and patterns. • Living in a fantasy world. Your child tends to be more inward-oriented than invested in the real world. He seems happier and more alive when he is lost in his head, and he retreats there at the first sign of problems or discomfort. • Passive defiance. The child resists your requests by looking blankly or sullenly at you, then simply doing nothing. She is obviously angry or contemptuous of your authority, but shows you without words. • Isolation. Your child avoids contact with others, preferring to stay in her room. Rather than confront, argue, or fight with you, she instead reacts against some problem you present by leaving you. Passive kids aren’t bad or evil. They simply have a particular way of approaching life that

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Living with the “raw gem” of a persistent child is not easy. To tell these kids no, to thwart their efforts, is to risk their wrath. Even as infants they are incredibly determined and strong. They push where other kids don’t push. They demand more than other kids demand. And they never give up. It is nearly impossible to ignore them or distract them. In every situation they meet us head-on, ready to do battle. Persistence is the temperamental trait that plays a major role in power struggles. Spirited kids need, want, and seek power. But we can learn to choose our battles wisely. We don’t have to fight every day. By recognizing our children’s drive and goal orientation, we can teach them to channel their persistence appropriately—to use it as an asset rather than a weapon. We can be a problem-solving family where persistence and commitment to one’s goals is celebrated, and the ability to work with others is a honed skill.

am deeply burdened by observing churches lessen their value of prayer in all their meetings. We need prayer that is relational and fellowship oriented. This kind of prayer in a leaders’ meeting goes beyond a quick invitation to God for his help in decision making. This is the kind of prayer that at the opening of the worship team practice leads the team to a deep level of communion with God. This is the kind of prayer that connects us to a living God and draws us into his heart’s desires. The church that has prayer woven into the fabric of its entire ministry will be absorbed with the presence of God. If

Kennon Smith in their delineating of critical issues in education through the studio. Central to their investigation is a connection with other fields of design and bringing common essential characteristics to the field of instructional design. Design and narrative meet in two chapters. In the first, Katherine Cennamo relates her experiences in pairing two design forms in a multidisciplinary design studio. Not all design work is alike and different cultures exist in different disciplines. At the same time, there are lessons to be learned through this innovative studio environment. Subsequently, Wayne Nelson and David Palumbo present the crossover of an interactive design firm to engagement with instructional design. Blending processes and ideas from product design and user-experience design informs their work, beginning from their entertainment-oriented experience and moving toward an educational product. How people design—whether they are instructional designers, architects, or end users—is a valuable base for practice and education. Chapters by Lisa Yamagata-Lynch and Craig Howard examine the design process using different methods of inquiry, but both help us in our quest for understanding. While Yamagata-Lynch uses Cultural Historical Activity Theory to examine design from an end-user point of view, Howard builds on an extensive use of the case study method to examine our own practices of instructional design. As we have seen in these chapters, instructional design is a diverse field and, while the specific subject matter is important, it is but one component of education. Wayne Nelson outlines the possible scope of research and practice and finds ways to integrate the field beyond traditional educational research. The qualitative and subjective aspects of instructional design must also be addressed. The specific elements of message design, judgment, and ethics are presented in chapters by M.J. Bishop, Nilufer Korkmaz and Elizabeth Boling, and Stephanie Moore. Each is critical in a holistic understanding of the field of instructional design, touching on such questions as how we convey meaning and information, our judgment of quality in our work, and our responsibilities as designers. We began the symposium with the idea of the value of design thinking, and Gordon Rowland, in his chapter, presents a method for improving the use of design in learning and thinking. Design is “a unique and essential form of inquiry,” and Rowland’s method can advance the use of design as a full-fledged educational component. Examining design and education encourages us to address larger, more systemic issues. Marcia Ashbaugh and Anthony Piña examine leadership thinking and how it could infuse and direct instructional design. How to improve the practice of design inquiry extends to the full field of education and to leadership in higher education. Paul Zenke’s chapter examines the role of university leadership as designers. Challenges abound in the modern age for higher education, and the application of design thinking and transformation is sorely needed. Our story, the chapters of this book, began with detailed views of the work of instructional design

Thaddeus was just a normal guy, different from the angels roaming around. He was almost embarrassed to meet the grandeur of God, seeing himself as so small when he first got to Heaven on Orientation Day. Though he felt youthful and looked young, Thaddeus had died in his sleep at ninety years old, awakening in Heaven. He was anxious to be more than what he was on Earth and willing to prove himself now that he felt he’d been given a second chance with God.

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In addition to inflated beauty standards, women are now also expected to be career-driven, achievement-orientated, financially independent, and a competent badass in the boardroom, bedroom, kitchen and nursery. On the flip side, the plights of men are often dismissed and unseen, since men are regarded as the ones wielding all the privilege and power. But what happens when the same societal structures that grant men superiority also deny them the full range of human emotions and threaten their status as men if they experience even the slightest form of sensitivity, vulnerability or indication of their needs for love, emotional safety and tenderness (basically, if men admit to having any attachment needs at all)? What happens when men are paralyzed by shame and made to feel unworthy of love and partnership unless they meet certain masculine expectations around financial or professional success? And what happens to a person’s ability to feel safe and connected when they are transgender or do not fit in the gender binary at all? Many of the personal problems and relationship struggles that we face are actually societal issues impairing our ability to bond, connect and love in secure ways.

A Passage to India by E. M. Forster is a dramatic study of the inability of oral and intuitive oriental culture to meet with the rational, visual European patterns of experience. “Rational,” of course, has for the West long meant “uniform and continuous and sequential.” In other words, we have confused reason with literacy, and rationalism with a single technology. Thus in the electric age man seems to the conventional West to become irrational.

Sir,’ I commented, ‘I have been thinking of the scientific men of the West, greater by far in intelligence than most people congregated here, living in distant Europe and America, professing different creeds, and ignorant of the real values of such melas as the present one. They are the men who could benefit greatly by meetings with India’s masters. But, although high in intellectual attainments, many Westerners are wedded to rank materialism. Others, famous in science and philosophy, do not recognize the essential unity in religion. Their creeds serve as insurmountable barriers that threaten to separate them from us forever.’ ‘I saw that you are interested in the West, as well as the East.’ Babaji’s face beamed with approval. ‘I felt the pangs of your heart, broad enough for all men, whether Oriental or Occidental. That is why I summoned you here. ‘East and West must establish a golden middle path of activity and spirituality combined,’ he continued. ‘India has much to learn from the West in material development; in return, India can teach the universal methods by which the West will be able to base its religious beliefs on the unshakable foundations of yogic science.

The advantages of high rank must be pretty enormous, otherwise evolution would never have installed such foolhardy ambitions. They are ubiquitous in the animal kingdom, from frogs and rats to chickens and elephants. High rank generally translates into food for females and mates for males. I say “generally,” because males also compete for food, and females for mates, even though the latter is mostly restricted to species, like ours, in which males help out with child rearing. Everything in evolution boils down to reproductive success, which means that the different orientations of males and females make perfect sense. A male can increase his progeny by mating with many females while keeping rivals away. For the female, such a strategy makes no sense: mating with multiple males generally does not do her any good. The female goes for quality rather than quantity. Most female animals do not live with their mates, hence all they need to do is pick the most vigorous and healthy sex partner. This way, their offspring will be blessed with good genes. But females of species in which the mates stay around are in a different situation, which makes them favor males who are gentle, protective, and good providers. Females further enhance reproduction by what they eat, especially if they are pregnant or lactating, when caloric intake increases fivefold. Since dominant females can claim the best food, they raise the healthiest offspring. In some species, like rhesus macaques, the hierarchy is so strict that a dominant female will simply stop a subordinate walking by with bulging cheek pouches. These pouches help the monkeys carry food to a safe spot. The dominant will hold the head of the subordinate and open her mouth, essentially picking her pocket. Her intrusion meets with no resistance because for the subordinate it’s either this or get bitten.

TABLE 1-1 Onboarding checklists Business orientation checklist As early as possible, get access to publicly available information about financials, products, strategy, and brands. Identify additional sources of information, such as websites and analyst reports. If appropriate for your level, ask the business to assemble a briefing book. If possible, schedule familiarization tours of key facilities before the formal start date. Stakeholder connection checklist Ask your boss to identify and introduce you to the key people you should connect with early on. If possible, meet with some stakeholders before the formal start. Take control of your calendar, and schedule early meetings with key stakeholders. Be careful to focus on lateral relationships (peers, others) and not only vertical ones (boss, direct reports). Expectations alignment checklist Understand and engage in business planning and performance management. No matter how well you think you understand what you need to do, schedule a conversation with your boss about expectations in your first week. Have explicit conversations about working styles with bosses and direct reports as early as possible. Cultural adaptation checklist During recruiting, ask questions about the organization’s culture. Schedule conversations with your new boss and HR to discuss work culture, and check back with them regularly. Identify people inside the organization who could serve as culture interpreters. After thirty days, conduct an informal 360-degree check-in with your boss and peers to gauge how adaptation is proceeding.

Yeats affirmed his belief in a Platonic order of things in his poem ‘Sailing to Byzantium’, which presents the ancient Oriental city (the direction of light in Suhrawardi’s gnostic Platonism) as a symbol of the mundus imaginalis, an archetypal capital of the ‘human kingdom of the imagination’, a hub of the interworld where the incarnate and discarnate, conscious and unconscious self, meet.45 Rejecting the world in which whatever is ‘begotten, born, and dies’ loses itself in ‘sensual neglect’, the poet turns instead to ‘monuments of unageing intellect’. He abjures his ‘dying animal’, his body, the ‘portable tomb’ of the Hermetists, and reaches for the ‘artifice of eternity’: timeless beauty.46

Consider yourself very lucky when an opportunity happens at a moment you are no longer willing to let opportunities slip. When you've dropped all of your fears and inhibitions, when you are developed in a skill set to match the requirements, when you're no longer questioning your worth and are firm with your boundaries, and have clear and expanded perception of yourself and life. When you're growth-oriented so that, your confidence does not come from having all of the answers. Consider yourself very lucky, to face opportunities from that level of maturity. Because then, the opportunity will be in a different kind of resonance with you, too. Dare to manifest, and then some. What good is the manifestation, if it turns out to be a dead end? For example, you want to manifest a perfect partner, but then when you meet them, don't know how to actually be in a stable, committed and thriving relationship. Things manifested will propel you forward only if you're able to see yourself through. Things manifested are a thing of gratitude, but also the only way to truly appreciate them is to acknowledge them, align with them, and make most of the circumstances. Get yourself in a place where you no longer repel your blessings. That's what work is mostly about. Heal so you can thrive.

Avoid PowerPoint and slide presentations. This is a maxim that Steve Jobs also followed. Bezos’s belief in the power of storytelling means that he thinks that his colleagues should be able to create a readable narrative when they pitch an idea. “We don’t do PowerPoint (or any other slide-oriented) presentations at Amazon,” he wrote in a recent shareholder letter. “Instead, we write narratively structured six-page memos. We silently read one at the beginning of each meeting in a kind of study hall.” The memos, which are limited to six pages, are supposed to be written with clarity, which Bezos believes (correctly) forces a clarity of thinking. They are often collaborative efforts, but they can have a personal style. Sometimes they incorporate proposed press releases. “Even in the example of writing a six-page memo, that’s teamwork,” he says. “Someone on the team needs to have the skill.

Jung’s Introverted character is a combination of getting energized from the inner world or downtime, reflective understanding (sagaciousness) and an inherent orientation towards personal growth. Jung’s Extravert is a combination of getting energized from social interaction, an approach that moves directly towards the objects of the outer world and an orientation towards society and collective values. Those broadly defined associations are proven insufficient as soon as we meet a quiet surfer whose energy moves to meet the objects of the world head-on, or a reserved person who is neither sagacious nor identifies with collective values.

This parable is Jesus's own metaphor for non-contemplative lack of awareness. When life is dominated by the headaches, pressures, and concerns for making a living, running a household, meeting schedules, and measuring up to the demands of an achievement-oriented culture, there is a constant press to manipulate rather than just wonder at the world. When manipulation of reality replaces wonder, there is by definition a reduced awareness. The preoccupation with measuring land and testing oxen reduces the chances of being aware that there is a divinely initiated banquet going on at the heart of ordinary life.

No matter their theoretical orientation to therapy, or their intent to help, clinicians are often the least skilled people in the room. Many grieving people find themselves educating their therapists about the realities of grief.

The countries most influenced by the Vikings consistently rank as some of the most egalitarian and consensus-oriented cultures in the world today. So it is no surprise that, even today, when you walk into a meeting room in Copenhagen or Stockholm, it is often impossible to spot the boss.