Overall Experience Quotes

We are social creatures, and the importance of this is clearly seen when one compares the satisfaction people feel in relationships with their overall satisfaction with life. The most important social relationships are close relationships in which you experience things together with others, and experience being understood; where you share thoughts and feelings, and both give and receive support. In one word: hygge.

True art is thoughtful, emotional examination of how human themes impact the overall experience of existing. The rest is kitsch.

In addition to specific areas of expertise, it's crucial to consider the overall balance and diversity of the board. A board with a mix of ages, genders, ethnicities, and professional backgrounds is more likely to bring a wide range of perspectives and experiences to the table, leading to more robust discussions and better decision-making.

One day, you will stand at the summit of a figurative mountain and look back on your life's journey. And, to your utter amazement, you will see how your experiences with depression, dark and painful as they were, only added to the overall beauty of your life.

Time goes forward because energy itself is always moving from an available to an unavailable state. Our consciousness is continually recording the entropy change in the world around us. We watch our friends get old and die. We sit next to a fire and watch it's red-hot embers turn slowly into cold white ashes. We experience the world always changing around us, and that experience is the unfolding of the second law. It is the irreversible process of dissipation of energy in the world. What does it mean to say, 'The world is running out of time'? Simply this: we experience the passage of time by the succession of one event after another. And every time an event occurs anywhere in this world energy is expended and the overall entropy is increased. To say the world is running out of time then, to say the world is running out of usable energy. In the words of Sir Arthur Eddington, 'Entropy is time's arrow'.

In other words, to get the most out of your time and money, timing matters. So to increase your overall lifetime fulfillment, it’s important to have each experience at the right age.

'Translations,' Lateran said scornfully, examining the bruises along Kestrel's ribs. 'Like caressing your lover through a burlap sack. You get the gesture of the thing, but not the nuance, and it is overall an irritating experience.'

Free your mind of that which you have no control. It is not only good to do so for your mental, but your overall health. Some people must learn from experience. You can convey knowledge to them and offer to show them the way. But, that doesn't mean your wisdom will be accepted or appreciated.

The very way that you think is a crucial component to your overall health and well being. Living towards the negative will only foster conflict and a sense of lack, while living towards the positive will create more opportunity for you to experience harmony and abundance.

If this is not an age of decay and declining vitality, it is at least one of headlong and arbitrary experimentation:— and it is probable that a superabundance of bungled experiments should create an overall impression as of decay— and perhaps even decay itself.

Someone told me once, ‘It’s time to get you a pair of overalls, boy.’ But I don’t believe in summing up nothin’ – I let my experiences speak for themselves – and even if I did, a synopsis should be singular. That’s why every time I go out to work in the fields, I work naked. It lets my neighbors speak of my experiences for me.

You didn’t win. You didn’t win the overall battle. I did, because I am making the choice to forgive you and let go of your wicked ways. I am walking to the light. As I walk to the light to cleanse my soul, I want you to know that all I ever wanted you to do was to…

…I have fallen in love with a painting. Though that phrase doesn’t seem to suffice, not really—rather’s it that I have been drawn into the orbit of a painting, have allowed myself to be pulled into its sphere by casual attraction deepening to something more compelling. I have felt the energy and life of the painting’s will; I have been held there, instructed. And the overall effect, the result of looking and looking into it’s brimming surface as long as I could look, is love, by which I mean a sense of tenderness toward experience, of being held within an intimacy with the things of the world.

A healthy choice for your overall health and well-being is one of a happy and positive disposition.

You didn’t win. You didn’t win the overall battle. I did because I am making the choice to forgive you and let go of your wicked ways.

The overall experience feels like a roller coaster where you begin with regret and doubt and then you release all that and enjoy yourself.

When immigrants arrive in another country, we experience a lot of stress. We learn a new language, go to school, and work in a new environment, which is most likely some survival or transitional job initially. We probably lose social and professional status, and the overall experience is unpleasant and stressful. It sucks. I’ve been there myself. We also have less time compared with locals. For example, we have to spend time learning English - they don’t. Most likely, they can get a job with a higher pay. In our case, we most likely get a minimum-paying job first, which means we have to work more and longer hours. This means that if we want to progress in private and business life at the same rate as locals, we need to be better organized, more efficient, and more disciplined and use more effective and innovative tools and approaches. There is no other way around it. Therefore, I wanted to emphasize that we immigrants need our unique approach to dating.

Maybe PTSD really is triggered by a single incident, a stressor, as it's known in the psychiatric community, and maybe the attack at Al-Waleed was that stressor for me, but as I have learned in the intervening years, I was not damaged by that moment alone. In fact, while there are specific memories that resurface with some frequency, like the suicide bomber in Sinjar or the order riot at Al-Waleed, I find myself most traumatized by the overall experience of being in a combat zone like Iraq, where you are always surrounded by war but rarely aware of when or how violence will arrive. Like so many of my fellow veterans, I understand now how that it is the daily adrenaline rush of a war without front lines or uniforms, rather than the infrequent bursts of bloody violence, that ultimately damages the modern warrior's mind.

Discovering the threads that constitute actual interactions is an essential means of making sense of the world. But perception of overall patterns of things that are contextually related is equally important.

In Israel, we spent time working on several kibbutzim. It was unique experience and a very different type of culture than I was used to. I enjoyed picking grapefruits, netting fish on the "fish farm", and doing other agricultural work. Mostly, however, it was the structure of the community that impressed me. People there were living their democratic values. The kibbutz was owned by the people who lived there, the "bosses" were elected by the workers, and overall decisions for the community were made democratically. I recall being impressed by how young-looking and alive the older people there were. Democracy, it seemed, was good for one's health.

Few of us make any serious effort to remember what we read. When I read a book, what do I hope will stay with me a year later? If it’s a work of nonfiction, the thesis, maybe, if the book has one. A few savory details, perhaps. If it’s fiction, the broadest outline of the plot, something about the main characters (at least their names), and an overall critical judgment about the book. Even these are likely to fade. Looking up at my shelves, at the books that have drained so many of my waking hours, is always a dispiriting experience. One Hundred Years of Solitude: I remember magical realism and that I enjoyed it. But that’s about it. I don’t even recall when I read it. About Wuthering Heights I remember exactly two things: that I read it in a high school English class and that there was a character named Heathcliff. I couldn’t say whether I liked the book or not.

The kid has to learn by his own experience how to learn to balance the short- and long-term pursuit of what he wants.' 'He must be freely enlightened to self.' 'This is the crux of the educational system you find so appalling. Not to teach what to desire. To teach how to be free. To teach how to make knowledgeable choices about pleasure and delay and the kid's overall down-the-road maximal interests.

It wasn’t the first warning sign, but for some reason that experience was a big wake-up call for me. It was now or never. I had to do something about my weight and overall

Life is like a handcrafted tapestry and every conscious entity in the entire universe is seated at the loom, tying their knots of experience into the overall design.

What we experience in our dreams ... is as much a part of the overall economy of our soul as anything we 'really' experience.

Doing the right thing isn’t supposed to hurt this bad. When you’re faced with a choice and you choose the right one, there’s supposed to be this big moment of clarity you experience. It’s an overall kind of feeling; where you just know instinctively that the choice you’ve made is right and you move ahead feeling lighter and better than you’ve ever felt because of it.

There are entrenched ideas (both positive and negative) about what the internet is, conceded even by those who disagree with the veracity of the assertions: the way it refigures politics and social organization, the degree to which it alters the experience of adolescence, its contradictory ability to connect and estrange simultaneously, and its overall acceleration of the news cycle.

The overall experiment results went like this: the more hints that were available during training, the better the monkeys performed during early practice, and the worse they performed on test day.

Hyperarousal. This may take the form of physical symptoms—increase in heart rate, sweating, difficulty breathing (rapid, shallow, panting, etc.), cold sweats, tingling, and muscular tension. It can also manifest as a mental process in the form of increased repetitious thoughts, racing mind, and worry. If we allow ourselves to acknowledge these thoughts and sensations, in other words let them have their natural flow, they will peak, then begin to diminish and resolve. As this process occurs, we may experience trembling, shaking, vibration, waves of warmth, fullness of breath, slowed heart rate, warmth, relaxation of the muscles, and an overall feeling of relief, comfort, and safety.

That’s one small example, of a thousand that might happen over the course of an evening, of how a trusting team operates. And it’s why hiring is such a sobering responsibility. Because when you’re hiring, you’re hiring not only the people who are going to represent and support you, but the people who are going to represent and support the team already working for you. Morale is fickle, and even one individual can have an outsize and asymmetrical impact on the team, in either direction. Bring in someone who’s optimistic and enthusiastic and really cares, and they can inspire those around them to care more and do better. Hire someone lazy, and it means your best team members will be punished for their excellence, picking up the slack so the overall quality doesn’t drop. At the end of the day, the best way to respect and reward the A players on your team is to surround them with other A players. This is how you attract more A players. And it means you must invest as much energy into hiring as you expect the team to invest in their jobs. You cannot expect someone to keep giving all of themselves if you put someone alongside them who isn’t willing to do the same. You need to be as unreasonable in how you build your team as you are in how you build your product or experience. It’s also why you’ve got to hire slow. It’s so dreadful to be shorthanded that managers tend to rush in and find a body to fill the void. I know what it’s like to think, We need someone so desperately—how bad could this person be?

All the experiments led to one unifying conclusion: The overall structure, the shape, the pattern, of any animal is as real a part of its body as are its cells, heart, limbs, or teeth. Living things are called organisms because of the overriding importance of organization, and each part of the pattern somehow contains the information as to what it is in relation to the whole. The ability of this pattern to maintain itself reaches its height in the newts, mud puppies, and other amphibians collectively called salamanders.

As we’ve gone along, I’ve pointed out that a warm childhood relationship with his mother—not maternal education—was significantly related to a man’s verbal test scores, to high salary, to class rank at Harvard, and to military rank at the end of World War II. At the men’s twenty-fifth reunion, it looked, to my surprise, as though the quality of a man’s relationship with his mother had little effect on overall midlife adjustment. However, forty-five years later, to my surprise again, the data suggested that there was a significant positive correlation between the quality of one’s maternal relationship and the absence of cognitive decline. At age ninety, 33 percent of the men with poor maternal relationships, and only 13 percent of men with warm relationships, suffered from dementia.

How you got your college education mattered most.” And two experiences stood out from the poll of more than one million American workers, students, educators, and employers: Successful students had one or more teachers who were mentors and took a real interest in their aspirations, and they had an internship related to what they were learning in school. The most engaged employees, said Busteed, consistently attributed their success in the workplace to having had a professor or professors “who cared about them as a person,” or having had “a mentor who encouraged their goals and dreams,” or having had “an internship where they applied what they were learning.” Those workers, he found, “were twice as likely to be engaged with their work and thriving in their overall well-being.” There’s a message in that bottle.

What were the pilots told to do?” Steve asked. “An expeditious suicide. Painless if possible, but immediate.” Carolyn paused. “If you care, they probably didn’t suffer. I’m told the overall experience is quite pleasant.” Steve felt sick. Slave neurons? “Jesus, Carolyn. Those guys were just doing their jobs. I mean, they probably had families, little kids and—” She shrugged. “It was their choice.” “Carolyn, they—” “That’s the risk in working to be a dangerous person,” she said. “There’s always the chance you’ll run into someone who’s better at it than you.

The prose-poems of the Japji envelop us by opening our third eye to the experience of concrete manifestations of nature, the overall circle of light, which shone in the nimbus, which people saw around Nanak’s face, lit up by the shimmering glow of the flame which burnt inside him. It

This role is perfectly aligned with where I want to grow my career and what I’ve been working towards, and given my skills and experiences, I feel I can make a significant contribution to both this team and company, and, as part of the overall team, help drive the company to the next level.

To produce dynamic and flexible thinkers, we needed to start by building a robust mental framework that would be comprised of general concepts and reinforced with lessons learned through experience. We then gradually added more detailed information, but only as it supported the overall framework.

Research has found that: ‘discussing positive experiences leads to heightened well-being, increased overall life satisfaction and even more energy… sharing our joy increases joy. Telling people about our happiness has far greater benefits than just remembering it or writing it down for ourselves.

Overall, the American Millennial demographic group falls into two categories. The first match the stereotype of entitlement and laziness and taking an extended adolescence between college and entering the workforce. The second . . . got screwed: they attempted to be adults, but got sideswiped by the combination of Boomers squeezing them out of the workforce, and the mass unemployment triggered by the 2007–09 financial crisis. Regardless of bucket, the Millennials lost years of meaningful work experience, and today are the least skilled of any equivalent age cohort in modern American history

With courage, there is the willingness to take chances and to let go of former securities. There is the willingness to grow and benefit from new experiences. This involves the capacity to admit mistakes without indulging in guilt and self-recrimination. Our sense of self-worth is not diminished by looking at areas that need improvement. We are able to admit the presence of problems without being diminished. As a result, energy, time, and effort are put into self-improvement. On this level, statements of intention and purpose are much more powerful and envisioned results tend to manifest. We are much more enterprising and creative, because our energies are not drained by the constant preoccupation with emotional or physical survival. Because of greater flexibility, there is a willingness to examine issues with a view to changing overall meaning and context. There is a willingness to risk shifting paradigms.

Trauma can range from an event that has manifested in a considerably small way, to one that has had a large effect on your overall well-being. But this doesn't make certain experiences more significant than the other. What doesn't hurt one person as much, may have completely broken the next person in half.

That being said, getting thrown to crash into, and sometimes through, solid objects was becoming a disturbingly common occurrence in my life as of late. Considering the overall painfulness of such experiences, I was beginning to find myself oddly nostalgic about just having my underwear bunched up my ass by some prankster.

However, questions arise. Are there people who aren't naive realists, or special situations in which naive realism disappears? My theory—the self-model theory of subjectivity—predicts that as soon as a conscious representation becomes opaque (that is, as soon as we experience it as a representation), we lose naive realism. Consciousness without naive realism does exist. This happens whenever, with the help of other, second-order representations, we become aware of the construction process—of all the ambiguities and dynamical stages preceding the stable state that emerges at the end. When the window is dirty or cracked, we immediately realize that conscious perception is only an interface, and we become aware of the medium itself. We doubt that our sensory organs are working properly. We doubt the existence of whatever it is we are seeing or feeling, and we realize that the medium itself is fallible. In short, if the book in your hands lost its transparency, you would experience it as a state of your mind rather than as an element of the outside world. You would immediately doubt its independent existence. It would be more like a book-thought than a book-perception. Precisely this happens in various situations—for example, In visual hallucinations during which the patient is aware of hallucinating, or in ordinary optical illusions when we suddenly become aware that we are not in immediate contact with reality. Normally, such experiences make us think something is wrong with our eyes. If you could consciously experience earlier processing stages of the representation of the book In your hands, the image would probably become unstable and ambiguous; it would start to breathe and move slightly. Its surface would become iridescent, shining in different colors at the same time. Immediately you would ask yourself whether this could be a dream, whether there was something wrong with your eyes, whether someone had mixed a potent hallucinogen into your drink. A segment of the wall of the Ego Tunnel would have lost its transparency, and the self-constructed nature of the overall flow of experience would dawn on you. In a nonconceptual and entirely nontheoretical way, you would suddenly gain a deeper understanding of the fact that this world, at this very moment, only appears to you.

When the combined taste, smell, and textural stimuli reach the brain, they remain to be interpreted. Whether the overall sensation will be pleasant, repulsive, or somewhere in between will depend on individual physiological differences, on previous experience (“just like my mother used to make”), and on cultural habituation (haggis, anyone?).

But rather than indoctrinate them more deeply, Donna Henderson, a plainspoken woman, said the Sea Org experience served to "wake us up." Public members, and notably those who've paid enough to become Operating Thetans, are assiduously kept in the dark about how the Sea Org, and the overall church hierarchy, actually functions. "You truly have no idea that things are as bad as they are within the organization," said Donna. "But once you're in, it's like the curtain just drops, and all of a sudden there's absolutely no pretense. You're not there to save the planet, you're not there to help anybody—you're there to get money from people. And you don't have money anymore, so you're a slave.

If there are inherent predispositions to intolerance of difference, if citizens so predisposed pop up in all societies, and if those predispositions are actually activated by the experience of living in a vibrant democracy, then freedom feeds fear that undermines freedom, and democracy is its own undoing. The overall lesson is clear: when it comes to democracy, less is often more, or at least more secure. We can do all the moralizing we like about how we want our ideal democratic citizens to be. But democracy is most secure, and tolerance is maximized, when we design systems to accommodate how people actually are. Because some people will never live comfortably in a modern liberal democracy. (p.335)

He seasoned the chicken with salt, pepper and mustard, and then grilled it to absolute perfection in clarified butter! The light coating of panko is toasted to a beautiful golden brown. Its crunch delightfully highlights the chicken's tender juiciness. "But what takes this dish's flavor and elevates it to a whole other level... are the tiny crumbles of Boudin Noir blood sausage you added during the grilling step!" "That's right! The Poussin Chicken had just been butchered, so I took a little of its blood and mixed it with some pork blood... to whip up my own special blood sausage! That gave the dish some real punch, don'tcha think?" "B-but that shouldn't even work! Blood sausage has such a powerful flavor it should have overwhelmed the more delicate Poussin Chicken... but that chicken flavor is still undeniably the centerpiece of this dish!" "That's from the fat. See, I didn't just grab some of the chicken's blood. I siphoned up some of its fat too. With this special injector here." Animal fat is just as jam-packed with richness and body as blood! A little dollop of that keeps the chicken balanced as the center of the dish while deepening its overall flavor! Not only that, he used the chain carving knife to add innumerable delicate hidden cuts in the chicken. Thanks to those, the flavors of the chicken, the sausage and the sauce all meld together seamlessly, creating a cohesive overall experience.

perhaps it’s philosophy that best explains why savoring responsibility leads to fulfillment. The model of happiness perpetuated by the cultural juggernauts of Hollywood, Madison Avenue, and Disneyesque fairy tales of everyday effervescence, broad-smiled contentedness, and perfect relationships is a historically anomalous, and for most, unachievable state. In contrast, we shall return to eudaimonia, the classical Greek concept of happiness that essentially means the “flourishing” or “rich” life. With their devotion to training, meticulousness, and desire for quiet power and accountability, Invisibles understand the value of a life not necessarily of the moment-to-moment happiness that many mistakenly strive for, but of an overall richness of experience, a life grounded in eudaimonic values.

Humans live in political society with all traits of their being, from the physical to the spiritual and religious traits. We have only presented examples from the Mediterranean and Western European culture areas, but the thesis is universal and also applies to the political forms in the East. The political community is always integrated in the overall context of man's experience of the world and God, irrespective of whether the political sphere occupies a subordinate level in the divine order of the hierarchy of being or whether it is deified itself. The language of politics is always interspersed with the ecstasies of religiosity and, thus, becomes a symbol in the concise sense by letting experiences concerned with the contents of the world be permeated with transcendental-divine experiences.

THE WISDOM OF SURRENDER It is the quality of your consciousness at this moment that is the main determinant of what kind of future you will experience, so to surrender is the most important thing you can do to bring about positive change. Any action you take is secondary. No truly positive action can arise out of an unsurrendered state of consciousness. To some people, surrender may have negative connotations, implying defeat, giving up, failing to rise to the challenges of life, becoming lethargic, and so on. True surrender, however, is something entirely different. It does not mean to passively put up with whatever situation you find yourself in and to do nothing about it. Nor does it mean to cease making plans or initiating positive action. SURRENDER IS THE SIMPLE but profound wisdom of yielding to rather than opposing the flow of life. The only place where you can experience the flow of life is the Now, so to surrender is to accept the present moment unconditionally and without reservation. It is to relinquish inner resistance to what is. Inner resistance is to say “no” to what is, through mental judgment and emotional negativity. It becomes particularly pronounced when things “go wrong,” which means that there is a gap between the demands or rigid expectations of your mind and what is. That is the pain gap. If you have lived long enough, you will know that things “go wrong” quite often. It is precisely at those times that surrender needs to be practiced if you want to eliminate pain and sorrow from your life. Acceptance of what is immediately frees you from mind identification and thus reconnects you with Being. Resistance is the mind. Surrender is a purely inner phenomenon. It does not mean that on the outer level you cannot take action and change the situation. In fact, it is not the overall situation that you need to accept when you surrender, but just the tiny segment called the Now. For example, if you were stuck in the mud somewhere, you wouldn't say: “Okay, I resign myself to being stuck in the mud.” Resignation is not surrender. YOU DON'T NEED TO ACCEPT AN UNDESIRABLE OR UNPLEASANT LIFE SITUATION. Nor do you need to deceive yourself and say that there is nothing wrong with it. No. You recognize fully that you want to get out of it. You then narrow your attention down to the present moment without mentally labeling it in any way. This means that there is no judgment of the Now. Therefore, there is no resistance, no emotional negativity. You accept the “isness” of this moment. Then you take action and do all that you can to get out of the situation. Such action I call positive action. It is far more effective than negative action, which arises out of anger, despair, or frustration. Until you achieve the desired result, you continue to practice surrender by refraining from labeling the Now

is turning all life into a unified flow experience. If a person sets out to achieve a difficult enough goal, from which all other goals logically follow, and if he or she invests all energy in developing skills to reach that goal, then actions and feelings will be in harmony, and the separate parts of life will fit together—and each activity will “make sense” in the present, as well as in view of the past and of the future. In such a way, it is possible to give meaning to one’s entire life. But isn’t it incredibly naive to expect life to have a coherent overall meaning? After all, at least since Nietzsche concluded that God was dead, philosophers and social scientists have been busy demonstrating that existence has no purpose, that chance and impersonal forces rule our fate, and that all values are relative and hence arbitrary. It is true that life has no meaning, if by that we mean a supreme goal built into the fabric of nature and human experience, a goal that is valid for every individual. But it does not follow that life cannot be given meaning. Much of what we call culture and civilization consists in efforts people have made, generally against overwhelming odds, to create a sense of purpose for themselves and their descendants. It is one thing to recognize that life is, by itself, meaningless. It is another thing entirely to accept this with resignation. The first fact does not entail the second any more than the fact that we lack wings prevents us from flying. From the point of view of an individual, it does not matter what the ultimate goal is—provided it is compelling enough to order a lifetime’s worth of psychic energy. The challenge might involve the desire to have the best beer-bottle collection in the neighborhood, the resolution to find a cure for cancer, or simply the biological imperative to have children who will survive and prosper. As long as it provides clear objectives, clear rules for action, and a way to concentrate and become involved, any goal can serve to give meaning to a person’s life. In the past few years I have come to be quite well acquainted with several Muslim professionals—electronics engineers, pilots, businessmen, and teachers, mostly from Saudi Arabia and from the other Gulf states. In talking to them, I was struck with how relaxed most of them seemed to be even under strong pressure. “There is nothing to it,” those I asked about it told me, in different words, but with the same message: “We don’t get upset because we believe that our life is in God’s hands, and whatever He decides will be fine with us.” Such implicit faith used to be widespread in our culture as well, but it is not easy to find it now. Many of us have to discover a goal that will give meaning to life on our own, without the help of a traditional faith.

ONE OF THE main differences between standard and behavioral economics involves this concept of “free lunches.” According to the assumptions of standard economics, all human decisions are rational and informed, motivated by an accurate concept of the worth of all goods and services and the amount of happiness (utility) all decisions are likely to produce. Under this set of assumptions, everyone in the marketplace is trying to maximize profit and striving to optimize his experiences. As a consequence, economic theory asserts that there are no free lunches—if there were any, someone would have already found them and extracted all their value. Behavioral economists, on the other hand, believe that people are susceptible to irrelevant influences from their immediate environment (which we call context effects), irrelevant emotions, shortsightedness, and other forms of irrationality (see any chapter in this book or any research paper in behavioral economics for more examples). What good news can accompany this realization? The good news is that these mistakes also provide opportunities for improvement. If we all make systematic mistakes in our decisions, then why not develop new strategies, tools, and methods to help us make better decisions and improve our overall well-being? That’s exactly the meaning of free lunches from the perspective of behavioral economics—the idea that there are tools, methods, and policies that can help all of us make better decisions and as a consequence achieve what we desire.

If you are a member of a WEIRD society, your eyes tend to fall on individual objects such as people, and you don’t automatically see the relationships among them. Having a concept such as social capital is helpful because it forces you to see the relationships within which those people are embedded, and which make those people more productive. I propose that we take this approach one step further. To understand the miracle of moral communities that grow beyond the bounds of kinship we must look not just at people, and not just at the relationships among people, but at the complete environment within which those relationships are embedded, and which makes those people more virtuous (however they themselves define that term). It takes a great deal of outside-the-mind stuff to support a moral community. For example, on a small island or in a small town, you typically don’t need to lock your bicycle, but in a big city in the same country, if you only lock the bike frame, your wheels may get stolen. Being small, isolated, or morally homogeneous are examples of environmental conditions that increase the moral capital of a community. That doesn’t mean that small islands and small towns are better places to live overall—the diversity and crowding of big cities makes them more creative and interesting places for many people—but that’s the trade-off. (Whether you’d trade away some moral capital to gain some diversity and creativity will depend in part on your brain’s settings on traits such as openness to experience and threat sensitivity, and this is part of the reason why cities are usually so much more liberal than the countryside.) Looking

Overall, then, we will view cas [complex adaptive systems] as systems composed of interacting agents described in terms of rules. These agents adapt by changing their rules as experience accumulates. In cas, a major part of the environment of any given adaptive agent consists of other adaptive agents, so that a portion of any agent's efforts at adaptation is spent adapting to other adaptive agents. This one feature is a major source of the complex temporal patterns that cas generate. To understand cas we must understand these ever-changing patterns.

(This is not to claim that horrific events may not have severe psychological consequences for those who experience them, only to say that the apparatus of supposed recuperation and aftercare has profound effects upon the incidence of psychological consequences, often of a much less horrific nature. It may well be, then, that the overall effect of the apparatus is negative rather than positive, even though it is positive in some cases. Incidentally, the virtue of resilience or fortitude is the sworn enemy of that apparatus, which needs human vulnerability as a carnivore needs meat.

Although these firms deploy units that are often much smaller in manpower relative to their client’s adversaries, their effectiveness lies not in their size, but in their comprehensive training, experience, and overall skill at battlefield judgment, all in fundamentally short supply in the chaotic battlefields of the last decade.14 Utilizing coordinated movement and intelligent application of firepower, their strength is their ability to arrive at the right place at the right moment. The fundamental reality of modern warfare is that in many cases such small tactical units can achieve strategic goals.

Confidence is usually described as a quality that people possess to varying degrees. We “gain” or “lack” confidence, yet it is also perceived that being “over-confident” is a negative trait, so that overall, confidence seems to be something which is finely balanced. For the present discussion, I will define confidence as a skill: the skill of being relaxed in the immediate present. I shall explain what I mean by that as follows… A person who lacks confidence in general, tends not to attempt something which lies outside his rehearsed repertoire of behaviors—he fears the possible consequences of moving into an unknown area—be they imagined, or predicated from past experience. Similarly, a person who is over-confident may attempt something and fail, as he is limited by ‘gazing’ into a future where he has already succeeded, and so his attentiveness to the immediate present is blunted. If one is relaxed within the immediate present, then one is neither projecting/anticipating future scenarios, nor is one limited by the boundaries created by previous experience and past conditioning. Here, the ability to relax refers to being aware—attentive, of the immediate present, without rigidly patterning that present as it unfolds.

Why It Matters: Clarity Reduces Friction AWeber conducted a study to determine what kinds of email subject lines performed best. They tested 20 subject lines, sent to a list of over 45,000 subscribers and found that clear subject lines out performed catchy ones by 366 percent. Overall, maintaining clarity is a good policy for any experience, and the principle holds true for confirmation emails from the subject line, to the CTAs and everything in between. Be clear with your new subscribers (potential customers) about how you’ll communicate with them, what they’ve subscribed to and what value you hope to add with your email communications.

But it is the nature of narcissistic entitlement to see the situation from only one very subjective point of view that says “My feelings and needs are all that matter, and whatever I want, I should get.” Mutuality and reciprocity are entirely alien concepts, because others exist only to agree, obey, flatter, and comfort – in short, to anticipate and meet my every need. If you cannot make yourself useful in meeting my need, you are of no value and will most likely be treated accordingly, and if you defy my will, prepare to feel my wrath. Hell hath no fury like the Narcissist denied. Narcissists hold these unreasonable expectations of particularly favorable treatment and automatic compliance because they consider themselves uniquely special. In social situations, you will talk about them or what they are interested in because they are more important, more knowledgeable, or more captivating than anyone else. Any other subject is boring and won’t hold interest, and, in their eyes, they most certainly have a right to be entertained. In personal relationships, their sense of entitlement means that you must attend to their needs but they are under no obligation to listen to or understand you. If you insist that they do, you are “being difficult” or challenging their rights. How dare you put yourself before me? they seem to (or may actually) ask. And if they have real power over you, they feel entitled to use you as they see fit and you must not question their authority. Any failure to comply will be considered an attack on their superiority. Defiance of their will is a narcissistic injury that can trigger rage and self-righteous aggression. The conviction of entitlement is a holdover from the egocentric stage of early childhood, around the age of one to two, when children experience a natural sense of grandiosity that is an essential part of their development. This is a transitional phase, and soon it becomes necessary for them to integrate their feelings of self-importance and invincibility with an awareness of their real place in the overall scheme of things that includes a respect for others. In some cases, however, the bubble of specialness is never popped, and in others the rupture is too harsh or sudden, as when a parent or caretaker shames excessively or fails to offer soothing in the wake of a shaming experience. Whether overwhelmed with shame or artificially protected from it, children whose infantile fantasies are not gradually transformed into a more balanced view of themselves in relation to others never get over the belief that they are the center of the universe. Such children may become self-absorbed “Entitlement monsters,” socially inept and incapable of the small sacrifices of Self that allow for reciprocity in personal relationships. The undeflated child turns into an arrogant adult who expects others to serve as constant mirrors of his or her wonderfulness. In positions of power, they can be egotistical tyrants who will have their way without regard for anyone else. Like shame, the rage that follows frustrated entitlement is a primitive emotion that we first learn to manage with the help of attuned parents. The child’s normal narcissistic rages, which intensify during the power struggles of age eighteen to thirty months – those “terrible twos” – require “optimal frustration” that is neither overly humiliating nor threatening to the child’s emerging sense of Self. When children encounter instead a rageful, contemptuous or teasing parent during these moments of intense arousal, the image of the parent’s face is stored in the developing brain and called up at times of future stress to whip them into an aggressive frenzy. Furthermore, the failure of parental attunement during this crucial phase can interfere with the development of brain functions that inhibit aggressive behavior, leaving children with lifelong difficulties controlling aggressive impulses.

Project managers operate in a global environment and work on projects characterized by cultural diversity. Team members often have diverse industry experience, know multiple languages, and sometimes operate in the “team language” that may be a different language or norm than their native one. The project management team should capitalize on cultural differences, focus on developing and sustaining the project team throughout the project life cycle, and promote working together interdependently in a climate of mutual trust. Developing the project team improves the people skills, technical competencies, and overall team environment and project performance.

The institutionalized practices of excluding women from the ideological work of society are the reason we have a history constructed largely from the perspective of men, and largely about men. This is why we have so few women poets and why the records of those who survived the hazards of attempting poetry are so imperfect.40 This is why we know so little of women visionaries, thinkers, and political organizers.41 This is why we have an anthropology that tells us about other societies from the perspective of men and hence has so distorted the cross-cultural record that it may now be impossible to learn what we might have known about how women lived in other forms of society. This is why we have a sociology that is written from the perspective of positions in a male-dominated ruling class and is set up in terms of the relevances of the institutional power structures that constitute those positions.42 This is why in English literature there is a corner called “women in literature” or “women novelists” and an overall critical approach to literature that assumes it is written by men and perhaps even largely for men. This is why the assumptions of psychological research43 and of educational research and philosophy take for granted male experience, orientation, and concerns and treat as normative masculine modes of being.

The happiest thing for me about this day’s race was that I was able, on a personal level, to truly enjoy the event. The overall time I posted wasn’t anything to brag about, and I made a lot of little mistakes along the way. But I did give it my best, and I felt a nice, tangible afterglow. I also think I’ve improved in a lot of areas since the previous race, which is an important point to consider. In a triathlon the transition from one event to the next is difficult, and experience counts for everything. Through experience you learn how to compensate for your physical shortcomings. To put it another way, learning from experience is what makes the triathlon so much fun. Of course it was painful, and there were times when, emotionally, I just wanted to chuck it all. But pain seems to be a precondition for this kind of sport. If pain weren’t involved, who in the world would ever go to the trouble of taking part in sports like the triathlon or the marathon, which demand such an investment of time and energy? It’s precisely because of the pain, precisely because we want to overcome that pain, that we can get the feeling, through this process, of really being alive — or at least a partial sense of it. Your quality of experience is based not on standards such as time or ranking, but on finally awakening to an awareness of the fluidity within action itself. If things go well, that is.

Studies by Dr. Herbert Benson of the Harvard Medical School in the early 1970s on people practicing a form of meditation known as Transcendental Meditation, or TM, demonstrated that meditation can produce a pattern of significant physiological changes, which he termed the relaxation response. These include a lowering of blood pressure, reduced oxygen consumption, and an overall decrease in arousal. Dr. Benson proposed that the relaxation response was the physiological opposite of hyperarousal, the state we experience when we are stressed or threatened. He hypothesized that if the relaxation response was elicited regularly, it could have a positive influence on health and protect us from some of the more damaging effects of stress.

I practiced law for five years and that gives you insight into a certain mind-set that maybe a lot of writers haven’t had firsthand access to. There’s an almost casual cruelty, a very low level of overall awareness, but sometimes there’s also knowledge that real damage is being done—this attitude of “Oh, what the hell,” this kind of moral cognitive dissonance. These are people who have never missed a meal. It’s an unknowingness, an unawareness . . . Many people were operating from a very narrow range of experience, and yet they had complete faith in it. Their way was the correct way, the only way. They had virtually no awareness of any other way of life except in terms of demonizing things . . . It’s an extremely blindered experience of the world.

Life is about learning and growing. Experiencing. Self-expression. And overall, living love in all forms. Our soul’s evolution is dependent upon embracing, and becoming, unconditional love. Acceptance is an important part of that if we wish to avoid resistance and human drama. At the end of the day, we all just want to feel good and be happy. And attaining that is all that matters because then, we can be the highest versions of ourselves. The ups and downs of life are what make it real for us. The ups and downs that we experience within ourselves are what make us real, and human. In order to fully live each and every day, we need to open to all of life and all of ourselves. Resistance puts a kink in that seamless plan and brings us more of what we do not want.

A good example of this method is the act of walking, which is as simple a use of the body as one can imagine, yet which can become a complex flow activity, almost an art form. A great number of different goals might be set for a walk. For instance, the choice of the itinerary: where one wishes to go, and by what route. Within the overall route, one might select places to stop, or certain landmarks to see. Another goal may be to develop a personal style, a way to move the body easily and efficiently. An economy of motion that maximizes physical well-being is another obvious goal. For measuring progress, the feedback may include how fast and how easily the intended distance was covered; how many interesting sights one has seen; and how many new ideas or feelings were entertained along the way.

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The more difficult it becomes to process a series of statements, the less credit you give them overall. During metacognition, the process of thinking about your own thinking, if you take a step back and notice that one way of looking at an argument is much easier than another, you will tend to prefer the easier way to process information and then leap to the conclusion that it is also more likely to be correct. In experiments where two facts were placed side by side, subjects tended to rate statements as more likely to be true when those statements were presented in simple, legible type than when printed in a weird font with a difficult-to-read color pattern. Similarly, a barrage of counterarguments taking up a full page seems to be less persuasive to a naysayer than a single, simple, powerful statement.

It was the first time that I had ever been in a town where the working class was in the saddle. Practically every building of any size had been seized by the workers and was draped with red flags and with the red and black flag of the Anarchists; every wall was scrawled with the hammer and sickle and with the initials of the revolutionary parties; almost every church had been gutted and its images burnt. Churches here and there were being systematically demolished by gangs of workmen. Every shop and cafe had an inscription saying that it had been collectivized; even the bootblacks had been collectivized and their boxes painted red and black. Waiters and shop-walkers looked you in the face and treated you as an equal. Servile and even ceremonial forms of speech had temporarily disappeared. Nobody said 'Señor' or 'Don' or even 'Usted'; everyone called everyone else 'Comrade' or 'Thou', and said 'Salud!' instead of 'Buenos días'. Tipping had been forbidden by law since the time of Primo de Rivera; almost my first experience was receiving a lecture from a hotel manager for trying to tip a lift-boy. There were no private motor-cars, they had all been commandeered, and the trams and taxis and much of the other transport were painted red and black. The revolutionary posters were everywhere, flaming from the walls in clean reds and blues that made the few remaining advertisements look like daubs of mud. Down the Ramblas, the wide central artery of the town where crowds of people streamed constantly to and from, the loud-speakers were bellowing revolutionary songs all day and far into the night. And it was the aspect of the crowds that was the queerest thing of all. In outward appearance it was a town in which the wealthy classes had practically ceased to exist. Except for a small number of women and foreigners there were no 'well-dressed' people at all. Practically everyone wore rough working-class clothes, or blue overalls or some variant of militia uniform. All this was queer and moving. There was much in this that I did not understand, in some ways I did not even like it, but I recognized it immediately as a state of affairs worth fighting for...so far as one could judge the people were contented and hopeful. There was no unemployment, and the price of living was still extremely low; you saw very few conspicuously destitute people, and no beggars except the gypsies. Above all, there was a belief in the revolution and the future, a feeling of having suddenly emerged into an era of equality and freedom. Human beings were trying to behave as human beings and not as cogs in the capitalist machine.

In every area of thought we must rely ultimately on our judgments, tested by reflection, subject to correction by the counterarguments of others, modified by the imagination and by comparison with alternatives. Antirealism is always a conjectural possibility: the question can always be posed, whether there is anything more to truth in a certain domain than our tendency to reach certain conclusions in this way, perhaps in convergence with others. Sometimes, as with grammar or etiquette, the answer is no. For that reason the intuitive conviction that a particular domain, like the physical world, or mathematics, or morality, or aesthetics, is one in which our judgments are attempts to respond to a kind of truth that is independent of them may be impossible to establish decisively. Yet it may be very robust all the same, and not unjustified. To be sure, there are competing subjectivist explanations of the appearance of mind-independence in the truth of moral and other value judgments. One of the things a sophisticated subjectivism allows us to say when we judge that infanticide is wrong is that it would be wrong even if none of us thought so, even though that second judgment too is still ultimately grounded in our responses. However, I find those quasi-realist, expressivist accounts of the ground of objectivity in moral judgments no more plausible than the subjectivist account of simpler value judgments. These epicycles are of the same kind as the original proposal: they deny that value judgments can be true in their own right, and this does not accord with what I believe to be the best overall understanding of our thought about value. There is no crucial experiment that will establish or refute realism about value. One ground for rejecting it, the type used by Hume, is simply question-begging: if it is supposed that objective moral truths can exist only if they are like other kinds of facts--physical, psychological, or logical--then it is clear that there aren't any. But the failure of this argument doesn't prove that there are objective moral truths. Positive support for realism can come only from the fruitfulness of evaluative and moral thought in producing results, including corrections of beliefs formerly widely held and the development of new and improved methods and arguments over time. The realist interpretation of what we are doing in thinking about these things can carry conviction only if it is a better account than the subjectivist or social-constructivist alternatives, and that is always going to be a comparative question and a matter of judgment, as it is about any other domain, whether it be mathematics or science or history or aesthetics.

In one of our early conversations, Bob said to me, "I like Einstein as a character, because everybody knows who he is." In a sense, we didn't need to tell an Einstein story because everybody who eventually saw our Einstein brought their own story with them. In the four months that we toured Einstein in Europe we had many occasions to meet with our audiences, and people occasionally would ask us what it "meant." But far more often people told us what it meant to them, sometimes even giving us plot elucidation and complete scenario. The point about Einstein was clearly not what it "meant" but that it was meaningful as generally experienced by the people who saw it. From the viewpoint of the creators, of course, that is exactly the way it was constructed to work. Though we made no attempt at all to tell a story, we did use dramaturgical devices to create a clearly paced overall dramatic shape. For instance, a "finale" is a dramaturgical device; an "epilogue" is another. Using contrasting sections, like a slow trial scene followed by a fast dance scene, is a dramaturgical device, and we used such devices freely. I am sure that the absence of direct connotative "meaning" made it all the easier for the spectator to personalize the experience by supplying his own special "meaning" out of his own experience, while the work itself remained resolutely abstract. As to the use of three visual schemes, or images, Bob often mentioned that he envisioned them in three distinct ways: (1) a landscape seen at a distance (the Field/Spaceship scenes); (2) still lifes seen at a middle distance (the Trial scenes); and (3) portraits seen as in a closeup (the Knee Plays). As these three perspectives rotated through the four acts of the work, they created the sequence of images in an ordered scale. Furthermore, the recurrence of the images implied a kind of quasi-development. For example, the sequence of Train scenes from the Act I, scene 1 Train, to the "night train" of Act II and finally the building which resembled in perspective the departing night train, presented that sequence of images in a reductive order (each one became less "train-like") and at the same time more focused and energized. The same process applies to the sequence of Trial scenes (ending with a bar of light representing the bed) as well as the Field/Spaceship, with the final scene in the interior of the spaceship serving as a kind of apocalyptic grand finale of the whole work. Each time an image reappeared, it was altered to become more abstract and, oddly enough, more powerful. The way these three sequences were intercut with each other, as well as with the portrait-scale Knee Plays, served to heighten the dramatic effect.

To anyone who had been there since the beginning it probably seemed even in December or January that the revolutionary period was ending; but when one came straight from England the aspect of Barcelona was something startling and overwhelming. It was the first time that I had ever been in a town where the working class was in the saddle. Practically every building of any size had been seized by the workers and was draped with red flags or with the red and black flag of the Anarchists; every wall was scrawled with the hammer and sickle and with the initials of the revolutionary parties; almost every church had been gutted and its images burnt. Churches here and there were being systematically demolished by gangs of workman. Every shop and cafe had an inscription saying that it had been collectivised; even the bootblacks had been collectivized and their boxes painted red and black. Waiters and shop-walkers looked you in the face and treated you as an equal. Servile and even ceremonial forms of speech had temporarily disappeared. Nobody said 'Sen~or' or 'Don' ort even 'Usted'; everyone called everyone else 'Comrade' or 'Thou', and said 'Salud!' instead of 'Buenos dias'. Tipping had been forbidden by law since the time of Primo de Rivera; almost my first experience was receiving a lecture from a hotel manager for trying to tip a lift-boy. There were no private motor-cars, they had all been commandeered, and the trams and taxis and much of the other transport were painted red and black. The revolutionary posters were everywhere, flaming from the walls in clean reds and blues that made the few remaining advertisements look like daubs of mud. Down the Ramblas, the wide central artery of the town where crowds of people streamed constantly to and fro, the loud-speakers were bellowing revolutionary songs all day and far into the night. And it was the aspect of the crowds that was the queerest thing of all. In outward appearance it was a town in which the wealthy classes had practically ceased to exist. Except for a small number of women and foreigners there were no 'well-dressed' people at all. Practically everyone wore rough working-class clothes, or blue overalls or some variant of militia uniform. All this was queer and moving. There was much in this that I did not understand, in some ways I did not not even like it, but I recognized it immediately as a state of affairs worth fighting for. Also, I believed that things were as they appeared, that this was really a workers' State and that the entire bourgeoisie had either fled, been killed or voluntarily come over to the workers' side; I did not realise that great numbers of well-to-do bourgeois were simply lying low and disguising themselves as proletarians for the time being.

A while back a young woman from another state came to live with some of her relatives in the Salt Lake City area for a few weeks. On her first Sunday she came to church dressed in a simple, nice blouse and knee-length skirt set off with a light, button-up sweater. She wore hose and dress shoes, and her hair was combed simply but with care. Her overall appearance created an impression of youthful grace. Unfortunately, she immediately felt out of place. It seemed like all the other young women her age or near her age were dressed in casual skirts, some rather distant from the knee; tight T-shirt-like tops that barely met the top of their skirts at the waist (some bare instead of barely); no socks or stockings; and clunky sneakers or flip-flops. One would have hoped that seeing the new girl, the other girls would have realized how inappropriate their manner of dress was for a chapel and for the Sabbath day and immediately changed for the better. Sad to say, however, they did not, and it was the visitor who, in order to fit in, adopted the fashion (if you can call it that) of her host ward. It is troubling to see this growing trend that is not limited to young women but extends to older women, to men, and to young men as well. . . . I was shocked to see what the people of this other congregation wore to church. There was not a suit or tie among the men. They appeared to have come from or to be on their way to the golf course. It was hard to spot a woman wearing a dress or anything other than very casual pants or even shorts. Had I not known that they were coming to the school for church meetings, I would have assumed that there was some kind of sporting event taking place. The dress of our ward members compared very favorably to this bad example, but I am beginning to think that we are no longer quite so different as more and more we seem to slide toward that lower standard. We used to use the phrase “Sunday best.” People understood that to mean the nicest clothes they had. The specific clothing would vary according to different cultures and economic circumstances, but it would be their best. It is an affront to God to come into His house, especially on His holy day, not groomed and dressed in the most careful and modest manner that our circumstances permit. Where a poor member from the hills of Peru must ford a river to get to church, the Lord surely will not be offended by the stain of muddy water on his white shirt. But how can God not be pained at the sight of one who, with all the clothes he needs and more and with easy access to the chapel, nevertheless appears in church in rumpled cargo pants and a T-shirt? Ironically, it has been my experience as I travel around the world that members of the Church with the least means somehow find a way to arrive at Sabbath meetings neatly dressed in clean, nice clothes, the best they have, while those who have more than enough are the ones who may appear in casual, even slovenly clothing. Some say dress and hair don’t matter—it’s what’s inside that counts. I believe that truly it is what’s inside a person that counts, but that’s what worries me. Casual dress at holy places and events is a message about what is inside a person. It may be pride or rebellion or something else, but at a minimum it says, “I don’t get it. I don’t understand the difference between the sacred and the profane.” In that condition they are easily drawn away from the Lord. They do not appreciate the value of what they have. I worry about them. Unless they can gain some understanding and capture some feeling for sacred things, they are at risk of eventually losing all that matters most. You are Saints of the great latter-day dispensation—look the part.

Loneliness A recent study showed that 13.5 percent of college students are severely lonely. Overall, they felt that they were to blame for their loneliness. Characteristics of social anxiety, such as shyness, fear of rejection, and lack of social knowledge and experience, often were listed as reasons. Loneliness is not the same thing as being alone. Many people enjoy solitude and find it a good time to be creative. They use time alone to write, read, listen to music, work on a hobby, or exercise. Often, sensitive people feel recharged after spending time alone. They make private time part of their schedules. Loneliness is a problem when you find it unpleasant and distressing. Social bonds are considered necessary to psychological well-being. When it is difficult to develop and maintain relationships, you may find yourself vulnerable to increased stress, depression, other emotional disorders, and impaired physical health.

Often, in my experience, the impression of beauty is created by a single aspect of a woman and from that aspect beauty appears to spread outward through every part of them, rendering them beautiful in their entirety. Sometimes such beauty comes from a smile. Sometimes from a lovely pair of eyes. Sometimes from an attitude, or form of movement, or a sentiment of goodness or happiness which reveals itself in a single expression. Sometimes it is the curve of a body from which beauty spreads, sometimes a tone of skin, or a river of glossy hair that catches the light and seems to shine like silk. Yet were that aspect to be removed and not replaced by something else, so too would the beauty it had brought to light disappear. Less often, beauty comes from several sources in the same person, all working together to increase the impression of overall beauty. If one of these aspects were to disappear, unlike a man, the woman would remain beautiful, though changed.

In 1998, he helped organize the first “advanced chess” tournament, in which each human player, including Kasparov himself, paired with a computer. Years of pattern study were obviated. The machine partner could handle tactics so the human could focus on strategy. It was like Tiger Woods facing off in a golf video game against the best gamers. His years of repetition would be neutralized, and the contest would shift to one of strategy rather than tactical execution. In chess, it changed the pecking order instantly. “Human creativity was even more paramount under these conditions, not less,” according to Kasparov. Kasparov settled for a 3–3 draw with a player he had trounced four games to zero just a month earlier in a traditional match. “My advantage in calculating tactics had been nullified by the machine.” The primary benefit of years of experience with specialized training was outsourced, and in a contest where humans focused on strategy, he suddenly had peers. A few years later, the first “freestyle chess” tournament was held. Teams could be made up of multiple humans and computers. The lifetime-of-specialized-practice advantage that had been diluted in advanced chess was obliterated in freestyle. A duo of amateur players with three normal computers not only destroyed Hydra, the best chess supercomputer, they also crushed teams of grandmasters using computers. Kasparov concluded that the humans on the winning team were the best at “coaching” multiple computers on what to examine, and then synthesizing that information for an overall strategy. Human/Computer combo teams—known as “centaurs”—were playing the highest level of chess ever seen. If Deep Blue’s victory over Kasparov signaled the transfer of chess power from humans to computers, the victory of centaurs over Hydra symbolized something more interesting still: humans empowered to do what they do best without the prerequisite of years of specialized pattern recognition.

you can’t fight a tremendous, emotion filled drive with cold mathematics. This man Hilder has invented a name, ‘Wasters.’ Slowly he has built this name up into a gigantic conspiracy; a gang of brutal, profit-seeking wretches raping Earth for their own immediate benefit. “He has accused the government of being riddled with them, the Assembly of being dominated by them, the press of being owned by them. None of this, unfortunately, seems ridiculous to the average man. He knows all too well what selfish men can do to Earth’s resources. He knows what happened to Earth’s oil during the Time of Troubles, for instance, and the way topsoil was ruined. “When a fanner experiences a drought, he doesn’t care that the amount of water lost in space flight isn’t a droplet in a fog as far as Earth’s overall water supply is concerned. Hilder has given him something to blame and that’s the strongest possible consolation for disaster. He isn’t going to give that up for a diet of figures.

[There is] no direct relationship between IQ and economic opportunity. In the supposed interests of fairness and “social justice”, the natural relationship has been all but obliterated. Consider the first necessity of employment, filling out a job application. A generic job application does not ask for information on IQ. If such information is volunteered, this is likely to be interpreted as boastful exaggeration, narcissism, excessive entitlement, exceptionalism [...] and/or a lack of team spirit. None of these interpretations is likely to get you hired. Instead, the application contains questions about job experience and educational background, neither of which necessarily has anything to do with IQ. Universities are in business for profit; they are run like companies, seek as many paying clients as they can get, and therefore routinely accept people with lukewarm IQ’s, especially if they fill a slot in some quota system (in which case they will often be allowed to stay despite substandard performance). Regarding the quotas themselves, these may in fact turn the tables, advantaging members of groups with lower mean IQ’s than other groups [...] sometimes, people with lower IQ’s are expressly advantaged in more ways than one. These days, most decent jobs require a college education. Academia has worked relentlessly to bring this about, as it gains money and power by monopolizing the employment market across the spectrum. Because there is a glut of college-educated applicants for high-paying jobs, there is usually no need for an employer to deviate from general policy and hire an applicant with no degree. What about the civil service? While the civil service was once mostly open to people without college educations, this is no longer the case, and quotas make a very big difference in who gets hired. Back when I was in the New York job market, “minorities” (actually, worldwide majorities) were being spotted 30 (thirty) points on the civil service exam; for example, a Black person with a score as low as 70 was hired ahead of a White person with a score of 100. Obviously, any prior positive correlation between IQ and civil service employment has been reversed. Add to this the fact that many people, including employers, resent or feel threatened by intelligent people [...] and the IQ-parameterized employment function is no longer what it was once cracked up to be. If you doubt it, just look at the people running things these days. They may run a little above average, but you’d better not be expecting to find any Aristotles or Newtons among them. Intelligence has been replaced in the job market with an increasingly poor substitute, possession of a college degree, and given that education has steadily given way to indoctrination and socialization as academic priorities, it would be naive to suppose that this is not dragging down the overall efficiency of society. In short, there are presently many highly intelligent people working very “dumb” jobs, and conversely, many less intelligent people working jobs that would once have been filled by their intellectual superiors. Those sad stories about physics PhD’s flipping burgers at McDonald's are no longer so exceptional. Sorry, folks, but this is not your grandfather’s meritocracy any more.

The cosmic sculptor had felt compelled to dot pupils onto the universe, yet had a tremendous terror of granting it sight. This balance of fear and desire resulted in the tininess of the stars against the hugeness of space, a declaration of caution above all. “See how the stars are points? The factors of chaos and randomness in the complex makeups of every civilized society in the universe get filtered out by the distance, so those civilizations can act as reference points that are relatively easy to manipulate mathematically.” “But there’s nothing concrete to study in your cosmic sociology, Dr. Ye. Surveys and experiments aren’t really possible.” “That means your ultimate result will be purely theoretical. Like Euclidean geometry, you’ll set up a few simple axioms at first, then derive an overall theoretic system using those axioms as a foundation.” “It’s all fascinating, but what would the axioms of cosmic sociology be?” “First: Survival is the primary need of civilization. Second: Civilization continuously grows and expands, but the total matter in the universe remains constant.” The

I have never ceased to be fascinated by feminine beauty. In a man, beauty, if it exists, is usually simple; a complete harmony of physical qualities and behaviour all acting together as a whole. The slightest flaw causes it to disappear. In women, beauty is more complex. Often, in my experience, the impression of beauty is created by a single aspect of a woman and from that aspect beauty appears to spread outward through every part of them, rendering them beautiful in their entirety. Sometimes such beauty comes from a smile. Sometimes from a lovely pair of eyes. Sometimes from an attitude, or a form of movement, or a sentiment of goodness or happiness which reveals itself in a single expression. Sometimes it is the curve of a body from which beauty spreads, sometimes a tone of skin, or a river of glossy hair that catches the light and seems to shine like silk. Yet were that aspect removed and not replaced by something else, so too would the beauty it had brought to light disappear. Less often, beauty comes from several sources in the same person, all working together to increase the impression of overall beauty. If one of these aspects were to disappear, unlike a man, the woman would remain beautiful, though changed.

Unlike most models of interpersonal networks, the one presented here is not meant primarily for application to small, face-to-face groups or to groups in confined institutional or organizational settings. Rather, it is meant for linkage of such small-scale levels with one another and with larger, more amorphous ones. This is why emphasis here has been placed more on weak ties than on strong. Weak ties are more likely to link members of different small groups than are strong ones, which tend to be concentrated within particular groups. [...] The major implication intended by this paper is that the personal experience of individuals is closely bound up with larger-scale aspects of social structure, well beyond the purview or control of particular individuals. Linkage of micro and macro levels is thus no luxury but of central importance to the development of sociological theory. Such linkage generates paradoxes: weak ties, often denounced as generative of alienation, are here seen as indispensable to individuals' opportunities and to their integration into communities; strong ties, breeding local cohesion, lead to overall fragmentation. Paradoxes are a welcome antidote to theories which explain everything all too neatly.

It is a truism today, in this highly technologically-developed culture, that students need technical computer skills. Equally truistic (and, not incidentally, true) is that the workplace has become highly technological. Even more truistic – and far more disturbing – are the shifts in education over the last two decades as public elementary schools, public and private high schools, and colleges and universities have invested scores of billions of dollars on “digital infrastructure,” computers, monitors and printers, “smart classrooms,” all to “meet the demands” of this new technological workplace. "We won’t dwell on the fact – an inconvenient truth? – that those technological investments have coincided with a decline in American reading behaviors, in reading and reading comprehension scores, in overall academic achievement, in the phenomenon – all too familiar to us in academia – of “grade inflation,” in an alarming collapse of our students’ understanding of their own history (to say nothing of the history of the rest of the world), rising ignorance of world and American geography, with an abandonment of the idea of objectivity, and with an increasingly subjective, even solipsistic, emphasis on personal experience. Ignore all this. Or, if we find it impossible to ignore, then let’s blame the teachers...

So how much sleep is enough? Generally, sleep specialists recommend that adults get between seven and nine hours of sleep per night, though there is no perfect number for the amount of sleep you may need personally. Doctors and scientists agree on one thing overall, however: Getting too little sleep—five hours a night or less for most people—results in a wide range of cognitive and physical impairments. Neurons in the brain can’t consolidate the information you’ve taken in, so you don’t store memories and you lose the ability to use this information. Add to this the compromised motor control, lack of focus, and difficulty with decision making and problem solving that come with sleep deprivation, and you may think twice about catching The Tonight Show and choose to turn in earlier than usual. Stress When your brain is bombarded with stimuli that trigger anxiety, you experience stress—a series of biological and chemical processes throughout your body that initiates a fight-or-flight response. In a nutshell, here’s what happens: Your sympathetic nervous system, commanded by the hypothalamus—a small area at your brain’s base—releases stress hormones that ready you to deal with whatever threat has emerged. First, your adrenal glands (on top of your kidneys) release adrenaline, which causes increases in breathing rate, heart rate, and blood pressure. These glands also release cortisol, which increases

In other words, when you feel love, that means that the way you are seeing the object of your attention matches the way the Inner You sees it. When you feel hate, you are seeing it without that Inner Connection. You intuitively knew all of this, especially when you were younger, but gradually most of you were worn down by the insistence of those older and self-described “wiser” others who surrounded you as they worked hard to convince you that you could not trust your own impulses. And so, most of you physical Beings do not trust yourselves, which is amazing to us, for that which comes forth from within you is all that you may trust. But instead, you are spending most of your physical lifetimes seeking a set of rules or a group of people (a religious or political group, if you will) who will tell you what is right and wrong. And then you spend the rest of your physical experience trying to hammer your “square peg” into someone else’s “round hole,” trying to make those old rules—usually those that were written thousands of years before your time—fit into this new life experience. And, as a result, what we see, for the most part, is your frustration, and at best, your confusion. And, we also have noticed that every year there are many of you who are dying, as you are arguing about whose set of rules is most appropriate. We say to you: That overall, all-inclusive, never-changing set of rules does not exist—for you are ever-changing, growth-seeking Beings.

It's necessary to be slightly underemployed if you are to do something significant. Show me a thoroughly satisfied man and I will show you a failure. T. Edison Everything comes to him who hustles while he waits. T. Edison There is nothing in a caterpillar that tells you it's going to be a butterfly. Buckminster Fuller Be alone: that is the secret of invention. Be alone: that is when ideas are born. N.Tesla Deciding what not to do is as important as deciding what to do. Steve Jobs Headlines, in a way, are what mislead you, because bad news is a headline and gradual improvement is now. Bill Gates If you really look closely, most overnight successes took a long time. Steve Jobs Sometimes we stare so long at a door that is closing that we see too late the one that is open. A.G.Bell An investment in knowledge pays the best interest. B. Franklin The most beautiful thing we can experience is the mysterious. He to whom this emotion is a stranger, who can no longer pause to wonder and stand rapt in awe, is as good as dead. A.Einstein That's been one of my mantras: focus and simplicity. Simple can be harder than complex. You have to work hard to get your thinking clean, to make it simple. But is's worth it in the end, because once you get there, you can move mountains. Steve Jobs We often miss opportunity because it's dressed in overalls and looks like work. T. Edison Let's go invent tomorrow instead of worrying about what happened yesterday. Steve Jobs

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With the thinnest possible layer of glass, we find that the number of photons arriving at A is nearly always zero-sometimes it's like 1. When we replace the thinnest layer with a slightly thicker one, we find that the amount of light reflected is higher-closer to the expected 8%. After a few more replacements the count of photons arriving at A increases past the 8% mark. As we continue to substitute still "thicker " layers of glass-we're up to about 5 millionths of an inch now-the amount of light reflected by the two surfaces reaches a maximum of 16%, and then goes down, through 8%, back to zero-if the layer of glass is just the right thickness, there is no reflection at all. (Do that with spots!) With gradually thicker and thicker layers of glass, partial reflection again increases to 16% and returns to zero-a cycle that repeats itself again and again(see Fig. 5). Newton discovered these oscillations and did one experiment that could be correctly interpreted only if the oscillations continued for 34,000 cycles! Today, with lasers (which produce a very pure, monochromatic light), we can see this cycle still going strong after more than 100,000,000 repetitions-which corresponds to glass that is more than 50 meters thick. (We don't see this phenomenon every day because the light source is normally not monochromatic.) So it turns out that our prediction of 8% is right as an overall average (since the actual amount varies in a regular pattern from zero to 16%), but it's exactly right only twice each cycle-like a stopped clock (which is right twice a day).

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

...but my favorite already-discovered aspect of critical thinking in cooking is the demand for thought experimentation when trying to innovate with food. For instance, today, I made you that crab salad (although the crab was actually just imitation crab), but anyways, I observed that there was this sweetness to the imitation crab, so I conducted a thought experiment with myself. I thought that the sweetness of the crab made the crab delicate, so I deduced that it would be best to use iceberg lettuce in the salad to enhance the delicacy of the crab, because iceberg lettuce is light and crisp, as opposed to cabbage, which is thicker and has a stronger and most likely overpowering flavor that may be incompatible with the delicacy of the crab. In that same thought experiment, I also thought that bell peppers would go well with the salad, because they also have a sweetness similar to the imitation crab, and they have a fresh flavor to them, so I thought it would compliment the crab. I also added that lite ranch dressing, because I knew that the lightness of the dressing would still be cohesively connected to the overall delicacy of the salad, and plus, a lot of the components in the salad were sweet, so the ranch balanced the ratio of sweetness to savoriness. Then, in the thought experiment, I reasoned that if I sprinkle sunflower seeds on it, the dish would be more elevated because of the nuttiness of the seeds. Overall, because of my experiment, the dish had most of the flavors that you and I wanted, but you did say that you wanted more vegetables to balance out the crab, so while we were eating, I conducted another thought experiment, where I thought, of course, about adding more vegetables, and I also thought about the possibilities of adding lemon juice or some citrus fruit like tangerines into my revised version of the salad.

we were disposed, when starting out, to use them as the basis for our practice in this new context. In our early work with professors, however, we were not in a position to impose rules. We soon discovered the folly of making any pronouncements about the amount of writing, for instance, which might distinguish a writing-intensive approach, and took it as our goal to find professors willing to experiment and to take some steps toward engaging more with writing. We were consultants with expertise in how to use and teach writing, and we suggested strategies and provided materials. The fact that those strategies were grounded in research and theory, and could be signaled as criteria emerged in our process of discussion with faculty about the rationale for adopting particular teaching strategies. The emphasis was on alternative pedagogies, not on a list of rules requiring compliance. Just as one does not need to know that a particular word in a sentence is functioning as an adjective in order to use adjectives, faculty also neither needed, nor were necessarily concerned, to associate a practice like revision with criteria for an as yet non-existent W-course. What eventually became official criteria were initially the elements that we encouraged according to what an individual faculty member was able and willing to accommodate. The early pilot courses overall represented all the elements that we would identify as foundational to effective practice in teaching writing, but in very few courses were all of the criteria present. Faculty members positioned themselves across a spectrum of starting points in their views of writing and its role in their courses. For many professors in the Arts and social sciences, the “writing-intensive” label simply acknowledged that their courses included substantial amounts of writing. For many in the Physical Sciences, the concept as applied to their courses could, at first glance,

When we have poor vagal tone, we have higher sensitivity to perceived threats in our environment, which overactivates the body’s stress response and leads to reduced emotional and attentional regulation overall. Those of you who experience the discomfort of social anxiety might recognize this disconnect. Imagine walking into a party filled with strangers. You might have obsessed over what to wear to the party, planning every detail, every possible conversation topic, or you may have felt totally neutral about the party—no warning signs that you might feel uncomfortable and act accordingly. Either way, none of it matters once you actually walk into the room. Suddenly, all eyes are on you. Your face grows hot and red when you hear laughter, which you’re certain is about your outfit or your hair. Someone brushes past you, and you feel claustrophobic. All the strangers seem to be leering. Even if you know rationally that this is not a hostile place, that no one is looking at or judging you (and if they are, who cares?), it’s nearly impossible to shake the feeling once you’re trapped in it. That’s because your subconscious perceives a threat (using your nervous system’s sixth sense of neuroception) in a nonthreatening environment (the party) and has activated your body, putting you into a state of fight (argue with anyone and everyone), flight (leave the party), or freeze (don’t say a word). The social world has become a space filled with threat. Unfortunately, this kind of nervous system dysregulation is self-confirming. While it is activated, anything that doesn’t confirm your suspicions (a friendly face) will be ignored by your neuroception in favor of things that do (the stray laugh you felt was directed at you). Social cues that would be seen as friendly when you were in social engagement mode—such as a pause in the conversation for you to enter, eye contact, a smile—will be either misinterpreted or ignored.

In one of her most influential studies, she and her team tracked the emotional experiences of nearly two hundred people over years of their lives. The subjects spanned a broad range of backgrounds and ages. (They were from eighteen to ninety-four years old when they entered the study.) At the beginning of the study and then every five years, the subjects were given a beeper to carry around twenty-four hours a day for one week. They were randomly paged thirty-five times over the course of that week and asked to choose from a list all the emotions they were experiencing at that exact moment. If Maslow’s hierarchy was right, then the narrowing of life runs against people’s greatest sources of fulfillment and you would expect people to grow unhappier as they age. But Carstensen’s research found exactly the opposite. The results were unequivocal. Far from growing unhappier, people reported more positive emotions as they aged. They became less prone to anxiety, depression, and anger. They experienced trials, to be sure, and more moments of poignancy—that is, of positive and negative emotion mixed together. But overall, they found living to be a more emotionally satisfying and stable experience as time passed, even as old age narrowed the lives they led. The findings raised a further question. If we shift as we age toward appreciating everyday pleasures and relationships rather than toward achieving, having, and getting, and if we find this more fulfilling, then why do we take so long to do it? Why do we wait until we’re old? The common view was that these lessons are hard to learn. Living is a kind of skill. The calm and wisdom of old age are achieved over time. Carstensen was attracted to a different explanation. What if the change in needs and desires has nothing to do with age per se? Suppose it merely has to do with perspective—your personal sense of how finite your time in this world is. This idea was regarded in scientific circles as somewhat odd. But Carstensen had her own reason for thinking that one’s personal perspective might be centrally important

However we decide to apportion the credit for our improved life spans, the bottom line is that nearly all of us are better able today to resist the contagions and afflictions that commonly sickened our great-grandparents, while having massively better medical care to call on when we need it. In short, we have never had it so good. Or at least we have never had it so good if we are reasonably well-off. If there is one thing that should alarm and concern us today, it is how unequally the benefits of the last century have been shared. British life expectancies might have soared overall, but as John Lanchester noted in an essay in the London Review of Books in 2017, males in the East End of Glasgow today have a life expectancy of just fifty-four years—nine years less than a man in India. In exactly the same way, a thirty-year-old black male in Harlem, New York, is at much greater risk of dying than a thirty-year-old male Bangladeshi from stroke, heart disease, cancer, or diabetes. Climb aboard a bus or subway train in almost any large city in the Western world and you can experience similar vast disparities with a short journey. In Paris, travel five stops on the Metro’s B line from Port-Royal to La Plaine—Stade de France and you will find yourself among people who have an 82 percent greater chance of dying in a given year than those just down the line. In London, life expectancy drops reliably by one year for every two stops traveled eastward from Westminster on the District Line of the Underground. In St. Louis, Missouri, make a twenty-minute drive from prosperous Clayton to the inner-city Jeff-Vander-Lou neighborhood and life expectancy drops by one year for every minute of the journey, a little over two years for every mile. Two things can be said with confidence about life expectancy in the world today. One is that it is really helpful to be rich. If you are middle-aged, exceptionally well-off, and from almost any high-income nation, the chances are excellent that you will live into your late eighties. Someone who is otherwise identical to you but poor—exercises as devotedly, sleeps as many hours, eats a similarly healthy diet, but just has less money in the bank—can expect to die between ten and fifteen years sooner. That’s a lot of difference for an equivalent lifestyle, and no one is sure how to account for it.

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When players study all those patterns, they are mastering tactics. Bigger-picture planning in chess—how to manage the little battles to win the war—is called strategy. As Susan Polgar has written, “you can get a lot further by being very good in tactics”—that is, knowing a lot of patterns—“and have only a basic understanding of strategy.” Thanks to their calculation power, computers are tactically flawless compared to humans. Grandmasters predict the near future, but computers do it better. What if, Kasparov wondered, computer tactical prowess were combined with human big-picture, strategic thinking? In 1998, he helped organize the first “advanced chess” tournament, in which each human player, including Kasparov himself, paired with a computer. Years of pattern study were obviated. The machine partner could handle tactics so the human could focus on strategy. It was like Tiger Woods facing off in a golf video game against the best gamers. His years of repetition would be neutralized, and the contest would shift to one of strategy rather than tactical execution. In chess, it changed the pecking order instantly. “Human creativity was even more paramount under these conditions, not less,” according to Kasparov. Kasparov settled for a 3–3 draw with a player he had trounced four games to zero just a month earlier in a traditional match. “My advantage in calculating tactics had been nullified by the machine.” The primary benefit of years of experience with specialized training was outsourced, and in a contest where humans focused on strategy, he suddenly had peers. A few years later, the first “freestyle chess” tournament was held. Teams could be made up of multiple humans and computers. The lifetime-of-specialized-practice advantage that had been diluted in advanced chess was obliterated in freestyle. A duo of amateur players with three normal computers not only destroyed Hydra, the best chess supercomputer, they also crushed teams of grandmasters using computers. Kasparov concluded that the humans on the winning team were the best at “coaching” multiple computers on what to examine, and then synthesizing that information for an overall strategy. Human/Computer combo teams—known as “centaurs”—were playing the highest level of chess ever seen. If Deep Blue’s victory over Kasparov signaled the transfer of chess power from humans to computers, the victory of centaurs over Hydra symbolized something more interesting still: humans empowered to do what they do best without the prerequisite of years of specialized pattern recognition.

The experience of the common worship of God is such a moment. It is in this connection that American Christianity has betrayed the religion of Jesus almost beyond redemption. Churches have been established for the underprivileged, for the weak, for the poor, on the theory that they prefer to be among themselves. Churches have been established for the Chinese, the Japanese, the Korean, the Mexican, the Filipino, the Italian, and the Negro, with the same theory in mind. The result is that in the one place in which normal, free contacts might be most naturally established—in which the relations of the individual to his God should take priority over conditions of class, race, power, status, wealth, or the like—this place is one of the chief instruments for guaranteeing barriers. It is in order to quote these paragraphs from a recently published book, The Protestant Church and the Negro, by Frank S. Loescher: There are approximately 8,000,000 Protestant Negroes. About 7,500,000 are in separate Negro denominations. Therefore, from the local church through the regional organizations to the national assemblies over 93 per cent of the Negroes are without association in work and worship with Christians of other races except in interdenominational organizations which involves a few of their leaders. The remaining 500,000 Negro Protestants—about 6 per cent—are in predominantly white denominations, and of these 500,000 Negroes in “white” churches, at least 99 per cent, judging by the surveys of six denominations, are in segregated congregations. They are in association with their white denominational brothers only in national assemblies, and, in some denominations, in regional, state, or more local jurisdictional meetings. There remains a handful of Negro members in local “white” churches. How many? Call it one-tenth of one per cent of all the Negro Protestant Christians in the United States—8,000 souls—the figure is probably much too large. Whatever the figure actually is, the number of white and Negro persons who ever gather together for worship under the auspices of Protestant Christianity is almost microscopic. And where interracial worship does occur, it is, for the most part, in communities where there are only a few Negro families and where, therefore, only a few Negro individuals are available to “white” churches. That is the over-all picture, a picture which hardly reveals the Protestant church as a dynamic agency in the integration of American Negroes into American life. Negro membership appears to be confined to less than one per cent of the local “white” churches, usually churches in small communities where but a few Negroes live and have already experienced a high degree of integration by other community institutions—communities one might add where it is unsound to establish a Negro church since Negroes are in such small numbers. It is an even smaller percentage of white churches in which Negroes are reported to be participating freely, or are integrated

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I’m the kind of patriot whom people on the Acela corridor laugh at. I choke up when I hear Lee Greenwood’s cheesy anthem “Proud to Be an American.” When I was sixteen, I vowed that every time I met a veteran, I would go out of my way to shake his or her hand, even if I had to awkwardly interject to do so. To this day, I refuse to watch Saving Private Ryan around anyone but my closest friends, because I can’t stop from crying during the final scene. Mamaw and Papaw taught me that we live in the best and greatest country on earth. This fact gave meaning to my childhood. Whenever times were tough—when I felt overwhelmed by the drama and the tumult of my youth—I knew that better days were ahead because I lived in a country that allowed me to make the good choices that others hadn’t. When I think today about my life and how genuinely incredible it is—a gorgeous, kind, brilliant life partner; the financial security that I dreamed about as a child; great friends and exciting new experiences—I feel overwhelming appreciation for these United States. I know it’s corny, but it’s the way I feel. If Mamaw’s second God was the United States of America, then many people in my community were losing something akin to a religion. The tie that bound them to their neighbors, that inspired them in the way my patriotism had always inspired me, had seemingly vanished. The symptoms are all around us. Significant percentages of white conservative voters—about one-third—believe that Barack Obama is a Muslim. In one poll, 32 percent of conservatives said that they believed Obama was foreign-born and another 19 percent said they were unsure—which means that a majority of white conservatives aren’t certain that Obama is even an American. I regularly hear from acquaintances or distant family members that Obama has ties to Islamic extremists, or is a traitor, or was born in some far-flung corner of the world. Many of my new friends blame racism for this perception of the president. But the president feels like an alien to many Middletonians for reasons that have nothing to do with skin color. Recall that not a single one of my high school classmates attended an Ivy League school. Barack Obama attended two of them and excelled at both. He is brilliant, wealthy, and speaks like a constitutional law professor—which, of course, he is. Nothing about him bears any resemblance to the people I admired growing up: His accent—clean, perfect, neutral—is foreign; his credentials are so impressive that they’re frightening; he made his life in Chicago, a dense metropolis; and he conducts himself with a confidence that comes from knowing that the modern American meritocracy was built for him. Of course, Obama overcame adversity in his own right—adversity familiar to many of us—but that was long before any of us knew him. President Obama came on the scene right as so many people in my community began to believe that the modern American meritocracy was not built for them. We know we’re not doing well. We see it every day: in the obituaries for teenage kids that conspicuously omit the cause of death (reading between the lines: overdose), in the deadbeats we watch our daughters waste their time with. Barack Obama strikes at the heart of our deepest insecurities. He is a good father while many of us aren’t. He wears suits to his job while we wear overalls, if we’re lucky enough to have a job at all. His wife tells us that we shouldn’t be feeding our children certain foods, and we hate her for it—not because we think she’s wrong but because we know she’s right.

St. John would say that the natural working of the faculties is not adequate to attain to union with God, and the beginner is drawn to spiritual exercises as much by the satisfaction as by any purely spiritual motives. For the psychologist, even while he is refraining from making any judgment about the religious object, is often painfully aware that if interior experiences are viewed as if they had nothing to do with the overall dynamics of the psyche, then their recipient runs the risk of damaging his psychic balance. If temptations must be seen only as the direct working of the devil and inspirations and revelations the direct working of the Holy Spirit, then the totality of the psyche and the flow of its energy will be misunderstood. The biggest danger to the beginner experiencing sensible fervor, or any other tangible phenomenon, is that they will equate their experience purely and simply with union with God. The very combination of genuine spiritual gifts and how these graces work through the psyche creates a sense of conviction that this, indeed, is the work of God, but this conviction is often extended to deny the human dimension as if any participation by the psyche is a denial of divine origin. The beginner, then, can become impervious to psychological and spiritual advice. The sense of consolation, the feeling of completion, the visions seen, or the voices heard, the tongue spoken, or the healings witnessed, are all identified with the exclusive direct action of God as if there were no psyche that received and conditioned these inspirations. This same attitude is then carried over into daily life and how God's action is viewed in this world. If God is so immediately present, miracles must be taking place daily. God must be intervening day-by-day, even in the minor mundane affairs of the recipients of His Spirit. This does not mean that genuine miracles do not take place, nor that genuine inspirations do not play a role in daily life, but rather, if we believe that they are conceptually distinguishable from the ordinary working of consciousness, we run the risk of identifying God's action with our own perceptions, feelings and emotions. The initial conversion state, precisely because of the degree of emotional energy it is charged with, is often clung to as if the intensity of this energy is a guarantee of its spiritual character. As beginners under the vital force of these tangible experiences we take up an attitude of inner expectancy. We look to a realm beyond the arena of the ego and assume that what transpires there is supernatural. We reach and grasp for interior messages. Thus arises a real danger of misinterpreting what we perceive. What Jung says about the inability to discern between God and the unconscious at the level of empirical experience is verified here. We run the risk of confusing the spiritual with the psychic, our own perceptions with God Himself. An even greater danger is that we will erect this kind of knowledge into a whole theology of the spiritual life, and thus judge our progress by the presence of these phenomena. “The same problem can arise in a completely different context, which could be called a pseudo-Jungian Christianity. In it the realities of the psyche which Jung described are identified with the Christian faith. Thus, at one stroke a vivid sense of experience, even mysticism, if you will, arises. The numinous experience of the unconscious becomes equivalent to the workings of the Holy Spirit. Dreams and the psychological events that take place during the process of individuation are taken for the stages of the life of prayer and the ascent of the soul to God by faith. But this mysticism is no more to be identified with St. John's than the previous one of visions and revelations.

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