Problem Identification Quotes

Suffering builds character and impels you to penetrate life’s secrets. It’s the path of great artists, great religious leaders, great social reformers. The problem is not suffering per se, but rather our identification with our own ego: our divided, dualistic, cramped view of things. ‘We are too ego-centered,’ Suzuki tells Cage.’ The ego-shell in which we live is the hardest thing to outgrow. We seem to carry it all the time from childhood up to the time we finally pass away.

In fact, the harder the mind struggles to get rid of the pain, the greater the pain. The mind can never find the solution, nor can it afford to allow you to find the solution, because it is itself an intrinsic part of the “problem.” Imagine a chief of police trying to find an arsonist when the arsonist is the chief of police. You will not be free of that pain until you cease to derive your sense of self from identification with the mind, which is to say from ego. The mind is then toppled from its place

Unless we realize that the present market society, structured around the brutally competitive imperative of “grow or die,” is a thoroughly impersonal, self-operating mechanism, we will falsely tend to blame technology as such or population growth as such for environmental problems. We will ignore their root causes, such as trade for profit, industrial expansion, and the identification of “progress” with corporate self-interest. In short, we will tend to focus on the symptoms of a grim social pathology rather than on the pathology itself, and our efforts will be directed toward limited goals whose attainment is more cosmetic than curative.

I had just finished cleaning up after breakfast when my cell phone rang. The caller identification came across as ‘G-Man’? “Hello?” “Hey baby,” the soft, sexy voice said. “Slate?” “Who the fuck else would be calling you that?” “Did you program your number into my cell phone?” “Uhh, yeah - is that a problem?

Have a creative day as you contemplate today on... "Having an idea is not a problem. Identification with the idea creates the problem.

This is not a problem peculiar to Oklahoma, far from it. Wrongful convictions occur every month in every state in this country, and the reasons are all varied and all the same—bad police work, junk science, faulty eyewitness identifications, bad defense lawyers, lazy prosecutors, arrogant prosecutors.

The fundamental problem here is the continued over-identification with doing. By attempting to “do” The Leap, the practitioner is attempting the impossible (as doing and being point to two different realms). Thus far your training has been largely if not entirely immersed in the relative domain. With Being, your training is stepping beyond this domain into the transcendent. Fundamentally, there is nothing you can “do” to “be.

There were so many different ways in which you were required to provide absolute proof of your identity these days that life could easily become extremely tiresome just from that factor alone, never mind the deeper existential problems of trying to function as a coherent consciousness in an epistemologically ambigiuous phyiscal universe.

The current understanding of happiness identifies it as a pleasurable feeling. Pleasant feelings are surely better than unpleasant ones, but the problem today is that people are obsessively concerned with feeling happiness; people are slaves to their feelings. Feelings are wonderful servants but terrible masters. When people make happiness their goal, they do not find it and, as a result, start living their lives vicariously through identification with celebrities.

[The] term 'libertarian' itself, to be sure, raises a problem, notably, the specious identification of an anti-authoritarian ideology with a straggling movement for 'pure capitalism' and 'free trade.' This movement never created the word: it appropriated it from the anarchist movement of the [nineteenth] century. And it should be recovered by those anti-authoritarians ... who try to speak for dominated people as a whole, not for personal egotists who identify freedom with entrepreneurship and profit.

Proactive boundaries go beyond problem identification to problem solving. Your child needs to know that in protesting, she has only identified the problem, not solved it. A tantrum doesn’t solve anything. She needs to use these feelings to motivate her to action, to address the issue at hand. She should think about her responses and choose the best one available.

Identification is why the reader reads and why the writer writes. We all want to identify with a character, so that we can, in turn, identify with ourselves. Do you have yourself all figured out? Is your self-knowledge so complete? Do you know yourself so well that you'll never do anyting stupid or make a fool of yourself again? When it comes to knowing ourselves, we are incomplete, lacking, deficient. Each of us is our own ongoing problem until the day we die.

Nearly every novel problem teenagers face traces itself back to 2007 and the introduction of Steve Jobs’s iPhone. In fact, the explosion in self-harm can be so precisely pinpointed to the introduction of this one device that researches have little doubt that it is the cause... The statistical explosion of bullying, cutting, anorexia, depression, and the rise of sudden transgender identification is owed to the self-harm instruction, manipulation, abuse, and relentless harassment supplied by a single smartphone.

A rumble is a discussion, conversation, or meeting defined by a commitment to lean into vulnerability, to stay curious and generous, to stick with the messy middle of problem identification and solving, to take a break and circle back when necessary, to be fearless in owning our parts, and, as psychologist Harriet Lerner teaches, to listen with the same passion with which we want to be heard. More than anything else, when someone says, “Let’s rumble,” it cues me to show up with an open heart and mind so we can serve the work and each other, not our egos.

Some parents have taught their small children, “Go to the manager,” but this poses the same problem of identification as with the policeman: That small name tag is several feet above the child’s eye-line. I don’t believe in teaching inflexible rules because it’s not possible to know they’ll apply in all situations. There is one, however, that reliably enhances safety: Teach children that if they are ever lost, Go to a Woman. Why? First, if your child selects a woman, it’s highly unlikely that the woman will be a sexual predator. Next, as Jan’s story illustrates, a woman approached by a lost child asking for help is likely to stop whatever she is doing, commit to that child, and not rest until the child is safe. A man approached by a small child might say, “Head over there to the manager’s desk,” whereas a woman will get involved and stay involved.

That so far the material has been dealt with in a rather subjective way provokes the question whether a means can be found of handling it objectively. [...] This chapter considers the applicability of the statistical tests employed by Wilson and the general problem whether the Linear B data are suited to statistical analysis.

Many leftists have an intense identification with the problems of groups that have an image of being weak (women), defeated (American Indians), repellent (homosexuals) or otherwise inferior. The leftists themselves feel that these groups are inferior. They would never admit to themselves that they have such feelings, but it is precisely because they do see these groups as inferior that they identify with their problems.

Here are some specific rumble starters and questions that we use: The story I make up…(This is by far one of the most powerful rumble tools in the free world. It’s changed every facet of my life. We’ll walk through it in the part “Learning to Rise.”) I’m curious about… Tell me more. That’s not my experience (instead of “You’re wrong about her, him, them, it, this…”). I’m wondering… Help me understand… Walk me through… We’re both dug in. Tell me about your passion around this. Tell me why this doesn’t fit/work for you. I’m working from these assumptions—what about you? What problem are we trying to solve? Sometimes we’ll be an hour into a difficult rumble when someone will bravely say, “Wait. I’m confused. What problem are we trying to solve?” Ninety percent of the time we’ll realize that we’re not on the same page because we skipped the problem identification process and set a meeting intention of finding a solution to a problem that we had yet to define.

If we had enough data then this statistical approach would undoubtedly sort out these things, and a lot of problems are arising precisely because we haven't got enough documents for the statistical approach to be wholly valid. I know you can calculate levels of probability and so forth, but to establish this really clearly we want a lot more information than we have actually got available. This is surely our major problem that we are still at the very limits at which you can use a technique of this sort. - John Chadwick

According to the Buddha, then, life has no meaning, and people don’t need to create any meaning. They just need to realize that there is no meaning, and therefore be liberated from the suffering caused by our attachments and our identification with empty phenomena. “What should I do?” ask people, and the Buddha advises: “Do nothing. Absolutely nothing.” The whole problem is that we constantly do something. Not necessarily on the physical level—we can sit immobile for hours with closed eyes—yet on the mental level we are extremely busy creating

The prophet died in the year 632 of our own approximate calendar. The first account of his life was set down a full hundred and twenty years later by Ibn Ishaq, whose original was lost and can only be consulted through its reworked form, authored by Ibn Hisham, who died in 834. Adding to this hearsay and obscurity, there is no agreed-upon account of how the Prophet’s followers assembled the Koran, or of how his various sayings (some of them written down by secretaries) became codified. And this familiar problem is further complicated—even more than in the Christian case—by the matter of succession. Unlike Jesus, who apparently undertook to return to earth very soon and who (pace the absurd Dan Brown) left no known descendants, Muhammad was a general and a politician and—though unlike Alexander of Macedonia a prolific father—left no instruction as to who was to take up his mantle. Quarrels over the leadership began almost as soon as he died, and so Islam had its first major schism—between the Sunni and the Shia—before it had even established itself as a system. We need take no side in the schism, except to point out that one at least of the schools of interpretation must be quite mistaken. And the initial identification of Islam with an earthly caliphate, made up of disputatious contenders for the said mantle, marked it from the very beginning as man-made.

Celebrity culture has bequeathed to us what Benjamin DeMott calls “junk politics.” Junk politics does not demand justice or the reparation of rights. It personalizes and moralizes issues rather than clarifying them. “It’s impatient with articulated conflict, enthusiastic about America’s optimism and moral character, and heavily dependent on feel-your-pain language and gesture,” DeMott notes. The result of junk politics is that nothing changes—“meaning zero interruption in the processes and practices that strengthen existing, interlocking systems of socioeconomic advantage.” It redefines traditional values, tilting “courage toward braggadocio, sympathy toward mawkishness, humility toward self-disrespect, identification with ordinary citizens toward distrust of brains.” Junk politics “miniaturizes large, complex problems at home while maximizing threats from abroad. It’s also given to abrupt, unexplained reversals of its own public stances, often spectacularly bloating problems previously miniaturized.” And finally, it “seeks at every turn to obliterate voters’ consciousness of socioeconomic and other differences in their midst.”28 Politics has become a product of a diseased culture that seeks its purpose in celebrities who are, as Boorstin wrote, “receptacles into which we pour our own purposelessness. They are nothing but ourselves seen in a magnifying mirror.

Perhaps we still have a basically superstitious tendency to associate failure with dishonesty and guilt—failure being interpreted as “punishment.” Even if a man starts out with good intentions, if he fails we tend to think he was somehow “at fault.” If he was not guilty, he was at least “wrong.” And “being wrong” is something we have not yet learned to face with equanimity and understanding. We either condemn it with god-like disdain or forgive it with god-like condescension. We do not manage to accept it with human compassion, humility and identification. Thus we never see the one truth that would help us begin to solve our ethical and political problems: that we are all more or less wrong, that we are all at fault, all limited and obstructed by our mixed motives, our self-deception, our greed, our self-righteousness and our tendency to aggressivity and hypocrisy.

If you seek reality, you must set yourself free of all backgrounds, of all cultures, of all patterns of thinking and feeling. Even the idea of being man or woman, or even human, should be discarded. The ocean of life contains all, not only humans. So, first of all, abandon all self-identification, stop thinking of yourself as such-and-such or so-and-so, this or that. Abandon all self-concern, worry not about your welfare, material or spiritual, abandon every desire, gross or subtle, stop thinking of achievement of any kind. You are complete here and now, you need absolutely nothing. It does not mean that you must be brainless and foolhardy, improvident or indifferent; only the basic anxiety for oneself must go. You need some food, clothing and shelter for you and yours, but this will not create problems as long as greed is not taken for a need. Live in tune with things as they are and not as they are imagined.

It isn’t when we find the secret ingredient. That is to know that this “I” is a fictitious entity that is always ready to wither away the moment we stop sustaining it. We don’t have to go to a holy place to experience this. All we have to do is simply sit and pay attention to our breath, allowing ourselves to let go of all of our fantasies and mental images. Then we can experience connecting to our inner world. As we begin to rest and pay attention, we begin to see everything clearly. We see that the self has no basis or solidity. It is a complete mental fabrication. We also realize that everything we believe to be true about our life is nothing but stories, fabricated around false identifications. “I am an American. I am thirty years old. I am a teacher, a taxi driver, a lawyer . . . whatever.” All of these ideas or identities are stories that have never really happened in the realm of our true nature. Watching the dissolution of these individual stories is not painful. It is not painful to see everything dissolving in front of us. It is not like watching our house burn down. That is very painful because we don’t want to lose everything. Spiritual dissolution is not like that because what is being destroyed is nothing but this sense of false identities. They were never real in the first place. Try this. Pay attention to your breath in silence. Look at your mind. Immediately we see that thoughts are popping up. Don’t react to them. Just keep watching your mind. Notice that there is a gap between each thought. Notice that there is a space between the place where the last thought came to an end and the next one hasn’t arrived yet. In this space there is no “I” or “me.” That’s it. It might be hard to believe how simple it is to realize the truth. As a matter of fact the Tibetan lama Ju Mipham said that the only reason we don’t realize the truth is because it is too simple.

The legitimacy of Oswald’s alleged alias, Alex Hidell, is tainted beyond repair by the nature of the Selective Service card supposedly found on him after his arrest in the Texas Theater. This card bore a photograph of Lee Harvey Oswald but the name of Alex Hidell. The problem is real Selective Service cards never had photos on them, so the card would have been worthless as a means of identification. It was perfect, however, for instantly associating Oswald with the Hidell alias. Oswald apparently only used this alias twice— once to order the unreliable rifle later dubiously tied to the assassination, and once to order the revolver allegedly used to kill Officer Tippit. The authorities claimed Oswald utilized a P.O. Box, under Hidell’s name, for just this purpose. Critics quickly pointed out how senseless this would have been, as anyone could have purchased better, cheaper weapons on virtually every street corner in 1963 Dallas, with no convenient trail left behind.

Again, in liberal-democratic ideology, universality is conceived as a neutral medium for compromise, and for the expression of self-interest or group identity. Against this, Žižek argues that this sterile notion of universality serves the interests of global capitalism. But how can leftists oppose nationalism without sliding into the vacuous, liberal-democratic notion of universality as a neutral framework for compromise? Žižek answers by reviving the Hegelian notion of “concrete universality,” a form of universality that is realized only through the partisan, properly political act of taking sides. Žižek argues that at this juncture in history, what is called for is the identification with the disenfranchised “excremental remainder” of society. The universal truth of an event or situation is not revealed in the big Other, the intersubjective, sociosymbolic network. On the contrary, the truth of a situation is accessible only to those who occupy the position of the abject, excluded other. Any ideology excludes and makes abject some Other, some particular group, and if this exclusion is symptomatic of a wider problem, the excluded ones experience the pathology of the entire society. This is why Žižek argues that the universal (partisan) truth of the entire social field is disclosed only through the experiences of those who are disenfranchised by the hegemonic ideology.

In our earliest history, so far as we can tell, individuals held to an allegiance toward their immediate tribal group, which may have numbered no more than ten or twenty individuals, all of whom were related by consanguinity. As time went on, the need for cooperative behavior--in the hunting of large animals or large herds, in agriculture, and in the development of cities--forced human beings into larger and larger groups. The group that was identified with, the tribal unit, enlarged at each stage of evolution. Today, a particular instant in the 4.5-billion-year history of Earth and in the several-million-year history of mankind, most human beings owe their primary allegiance to the nation-state (although some of the most dangerous political problems still arise from tribal conflicts involving smaller population units). Many visionary leaders have imagined a time when the allegiance of an individual human being is not to his particular nation-state, religion, race, or economic group, but to mankind as a whole; when the benefit to a human being of another sex, race, religion, or political persuasion ten thousand miles away is as precious to us as to our neighbor or our brother. The trend is in this direction, but it is agonizingly slow. There is a serious question whether such a global self-identification of mankind can be achieved before we destroy ourselves with the technological forces our intelligence has unleashed.

Modern statistics is built on the idea of models — probability models in particular. [...] The standard approach to any new problem is to identify the sources of variation, to describe those sources by probability distributions and then to use the model thus created to estimate, predict or test hypotheses about the undetermined parts of that model. […] A statistical model involves the identification of those elements of our problem which are subject to uncontrolled variation and a specification of that variation in terms of probability distributions. Therein lies the strength of the statistical approach and the source of many misunderstandings. Paradoxically, misunderstandings arise both from the lack of an adequate model and from over reliance on a model. […] At one level is the failure to recognise that there are many aspects of a model which cannot be tested empirically. At a higher level is the failure is to recognise that any model is, necessarily, an assumption in itself. The model is not the real world itself but a representation of that world as perceived by ourselves. This point is emphasised when, as may easily happen, two or more models make exactly the same predictions about the data. Even worse, two models may make predictions which are so close that no data we are ever likely to have can ever distinguish between them. […] All model-dependant inference is necessarily conditional on the model. This stricture needs, especially, to be borne in mind when using Bayesian methods. Such methods are totally model-dependent and thus all are vulnerable to this criticism. The problem can apparently be circumvented, of course, by embedding the model in a larger model in which any uncertainties are, themselves, expressed in probability distributions. However, in doing this we are embarking on a potentially infinite regress which quickly gets lost in a fog of uncertainty.

The moment you get strongly identified, you lose your perspective on life! Ideas of good and bad, right and wrong are all your mental constructs. They have nothing to do with life as such. What was considered to be moral a hundred years ago is intolerable today. What you think is very good, your children despise. Your ideas of good and bad are just a certain level of prejudice against life. The moment you get identified with your limited ideas of morality you become completely twisted. Your intellect functions around these identifications in such a way that you never see the world as it is. If you want an element of spirituality to enter your life, the first thing you must do is drop these rigid ideas of virtue and vice, and learn to look at life just the way it is. One of the biggest problems in the world today is that right from a person’s childhood, an inflexible system of morality has been imposed on the mind. Whatever you consider good, you naturally get identified with it. Whatever you consider bad, you are naturally repelled by. This attraction and aversion is the basis of all strong identification. The nature of your mind is that whatever you are averse to dominates it. Moralists and preachers have for generations told humanity to eschew “evil thoughts.” That is a surefire strategy to achieve the reverse! Now, if you try to resist that supposedly “evil thought,” it becomes a full-time job. There is nothing else going on in your head. The idea of moral superiority has been the source of too many inhuman acts to be ignored. Most people who believe they are virtuous are hard to live with. Besides, they spend most of their lives trying to avoid what they consider “wrong” or “sinful.” That usually means they are constantly thinking about it. Avoiding something is not freedom from it. Such morality is based on exclusion. Spirituality, on the other hand, is born of inclusion

Activists who expressed genuine and reasonable concern for the struggles of trans-identified people would simultaneously dismiss women’s desire for safety, privacy, dignity and fair competition. Unlike those activists, I feel compassion both for people who feel at odds with their sexed bodies, and for the people, mainly women and children, who are harmed when sexual dimorphism is denied. At first I was puzzled that well-educated young women were the most ardent supporters of this new policy of gender self-identification, even though it is very much against their interests. A man may be embarrassed if a female person uses a male changing room; a male in a communal female facility can inspire fear. I came to see it as the rising generation’s ‘luxury belief’ – a creed espoused by members of an elite to enhance their status in each other’s eyes, with the harms experienced by the less fortunate. If you have social and financial capital, you can buy your way out of problems – if a facility you use jeopardises your safety or privacy, you will simply switch. It is poorer and older women who are stuck with the consequences of self-ID in women’s prisons, shelters and refuges, hospital wards and care homes. And some women’s apparent support for self-ID is deceptive, expressed for fear of what open opposition would bring. The few male academics and journalists who write critically on this topic tell me that they get only a fraction of the hate directed at their female peers (and are spared the sexualised insults and rape threats). This dynamic is reinforced by ageism, which is inextricably intertwined with misogyny – including internalised misogyny. I was astonished by the young female reviewer who described my book’s tone as ‘harsh’ and ‘unfortunate’. I wondered if she knew that sexists often say they would have listened to women if only they had stated their demands more nicely and politely, and whether she realised that once she is no longer young and beautiful, the same sorts of things will be said about her, too.

Here are the six steps Bazerman and Moore argue you should take, either implicitly or explicitly, when applying a rational decision-making process. “Define the problem. Managers often act without a thorough understanding of the problem to be solved, leading them to solve the wrong problem. Accurate judgment is required to identify and define the problem. Managers often err by (a) defining the problem in terms of a proposed solution, (b) missing a bigger problem, or (c) diagnosing the problem in terms of its symptoms. Your goal should be to solve the problem, not just eliminate its temporary symptoms.” “Identify the criteria. Most decisions require you to accomplish more than one objective. When buying a car, you may want to maximize fuel economy, minimize cost, maximize comfort, and so on. The rational decision maker will identify all relevant criteria in the decision-making process.” “Weight the criteria. Different criteria will vary in importance to a decision maker. Rational decision makers will know the relative value they place on each of the criteria identified (for example, the relative importance of fuel economy versus cost versus comfort). The value may be specified in dollars, points, or whatever scoring system makes sense.” “Generate alternatives. The fourth step in the decision-making process requires identification of possible courses of action. Decision makers often spend an inappropriate amount of search time seeking alternatives, thus creating a barrier to effective decision making. An optimal search continues only until the cost of the search outweighs the value of added information.” “Rate each alternative on each criterion. How well will each of the alternative solutions achieve each of the defined criteria? This is often the most difficult stage of the decision-making process, as it typically requires us to forecast future events. The rational decision maker carefully assesses the potential consequences on each of the identified criteria of selecting each of the alternative solutions.” “Compute the optimal decision. Ideally, after all of the first five steps have been completed, the process of computing the optimal decision consists of (a) multiplying the ratings in step 5 by the weight of each criterion, (b) adding up the weighted ratings across all of the criteria for each alternative, and (c) choosing the solution with the highest sum of weighted ratings.

LOW IDENTIFICATION WITH MALE IMAGE Are you usually more concerned about another’s feelings than your own? Do you find yourself always going out of your way to help other people, even if you don’t want to? Do you wish that you could say no to people? Are you overly concerned with what people will think about you? If so, you may be have a low degree of identification with the male image. As a result of your past experiences, you may be more likely than other men to fear rejection and thus are more willing to take on the problems and concerns of others as a way of feeling needed. You may also be concerned about whether you are masculine enough. You don’t jump right into many of the things that other men do or take for granted. Your concerns are usually a combination of masculinity and your dysfunctional background. There are three types of silent sons having low identification with male image. THE PASSIVE SON I had many conflicts, particularly in adolescence, with my father, always verbal. I always lost or was put down. This undermined my self confidence in my mental abilities. Although I have above-average intelligence and a master’s degree, I am extremely cautious about expressing my own opinions even when I have strong ones. Also, I have a lot of trouble being creative.

Brahman is the universal aspect of the Self which needs to be revealed; Atman is the self-revealing essence deep within us. But to the enlightened person, Atman and Brahman are known to be the same. The problem that the mind contains the world and the world contains the mind is solved when this identification is intuitively known.

He came to believe that, in addition to getting rid of parts of the self, projective identification was sometimes the only way in which some very fragmented patients could communicate. The problem lay in recognising, understanding and making sense of what was being communicated by the patient, in such a way that the patient could better understand what was happening in his internal world. Before any of this can happen, however, the therapist has to be capable of receiving, and holding on to (that is, containing) ‘inside of himself what the patient has projected into him. These unprocessed, raw, fragmented, and sometimes ‘unthinkable’ thoughts and feelings were called by Bion, ‘Beta Elements’, and the capacity to process and think about them, was referred to as ‘Alpha Function’. It follows from this that an increase in Alpha Function will also lead to a greater capacity in the therapist to contain and manage stress.

Davies and Frawley believe that while the child may be a passive victim of the original sexual abuse, the child’s subsequent active elaboration of his or her situation through various fantasies, including reparative longings for magical helpers and identifications with the abuser himself, is also a complex aspect of the problem.

This points to another problem the Japanese had: coordination of their immediate fleet defense was difficult. Unlike the Americans, they had no radar and therefore relied on visual contact for the identification of intruders. Second, their radio equipment was poor and often ignored by the pilots[5]. Third, the fighter pilots, while highly skilled, were imbued with bushido, the Japanese martial tradition that emphasised individual aggression rather than teamwork. None

Langford rubbed his chin. “Then we have to assume that this Otero now knows everything.” After a deep breath, he leaned forward again. “Let’s table that for the moment. It seems we have an even bigger problem to deal with. I just received a report from the salvage team near Guyana. They have recovered fragments of the torpedo and enough of its Comp-B explosive signature for a positive identification.” Langford paused, looking at Clay and Borger. “The Bowditch wasn’t sunk by the Russians like we thought. It was sunk by the Chinese.

Accepting of themselves and others More efficient in perceiving reality More spontaneous in their relationships Tendency to focus on the solutions to problems rather than the problems themselves An autonomy from cultural influences and societal injunctions A capacity for transcendence/intense mystical experiences A deep identification with humanity with empathy A sense of humor Ability to be creative

GOOD-BYE TO MY Offering is the heart of this book. It’s handing any burden—whether a desire, attachment, illness, finances, or anything—back to God. After all, it was Hers to begin with! In a way, doing so says, “This is persecuting me so much, I can no longer lean on my ego’s own strength. Please show me Your will.” True offering takes what can be an unbearable cross and returns it to Love. It untangles you from the seemingly inescapable thicket of doership. One easy way to begin is simply by replacing my with the. We’re taught to think of my money, my body, my partner, my happiness, my failure. Even my awakening. In Western culture, the trance of my is king. But here’s the catch: If it all belongs to you (the ego), the burden is all yours as well. With the simple substitution of the, grasping softens, and offering begins. Take, for example, “I’m worried right now about this business . . . and I’m thrilled to be offering all to Love for the right actions to be shown at the right time.” This can be applied to anything. Sally had built an entire agonizing identity centered around her terrible rheumatoid arthritis, which is so easy to do. She was always saying, “my illness,” “my restrictions,” “my expenses about all this” with increasing anger and desperation. I suggested that since she had nothing to lose, she could offer the entire mess to the Divine and release the my. She began to say, “I give this illness fully to You. Please, please make me open and show me the right actions. And if there’s not currently a solution, please at least let me accept this for now and make clear what I need to learn.” She immediately felt more spacious simply from dropping that my. And over time, the process of offering, acceptance, and disentanglement brought healing she’d never imagined. She felt guided to return to an acupuncturist she’d seen many years before who used treatments, herbs, and diet. However, this time it all worked, perhaps because she’d finally released the grip of her ego’s identification with the problem.

When something goes wrong, individuals and teams are rushing into ineffective or unsustainable solutions rather than staying with problem identification and solving. When we fix the wrong thing for the wrong reason, the same problems continue to surface. It’s costly and demoralizing.

A rumble is a discussion, conversation, or meeting defined by a commitment to lean into vulnerability, to stay curious and generous, to stick with the messy middle of problem identification and solving, to take a break and circle back when necessary, to be fearless in owning our parts, and, as psychologist Harriet Lerner teaches, to listen with the same passion with which we want to be heard. More than anything else, when someone says, “Let’s rumble,” it cues me to show up with an open heart and mind so we can serve the work and each other, not our egos. Our research led to a very clear, very hopeful finding: Courage is a collection of four skill sets that can be taught, observed, and measured. The four skill sets are: Rumbling with Vulnerability Living into Our Values Braving Trust Learning to Rise

No one can fail to be impressed by Monreale, ablaze as it is with over an acre and a half of superb mosaics, all completed within five or six years, between 1183 and the end of the decade. It lacks the gemlike perfection of the Palatine Chapel, the Byzantine mystery of the Martorana, or the sheer magic that streams down from the great Pantocrator at Cefalù. Its impact is chiefly due to its size and its splendor. But this impact, like the cathedral itself, is colossal. Wandering slowly through the vast length of the building, one might be forgiven for thinking that virtually every Bible story is here illustrated. Nor would one be very far wrong; but there is one particular mosaic—and not a narrative one either—that should on no account be missed. Look now to the second figure to the right of the central east window. There is no problem of identification: in conformity with the usual canons of the time, the name runs down the side of the halo for all to read: SCS. THOMAS CANTUR. Whether or not it bears any resemblance to the martyred Archbishop we have no idea;*3 it remains, however, the earliest certain representation

How can contradictory opposites like good and evil ever be reconciled? According to the rules of logic, tertium non datur. Reconciliation of the opposites, therefore, can only be achieved by "transcending" them; that is, by raising the problem to a higher level where the contradictions are resolved. If a person is successful in detaching himself from identification with specific opposites, he can often See, to his own astonishment, how nature intervenes to help him. Everything depends upon the individual's attitude. The freer he can keep himself of hard and fast principles and the readier he is to sacrifice his ego-will, the better are his chances of being emotionally grasped by something greater than himself.

Israeli hasbara (technically translated as “propaganda” but used to represent all of Israel’s public relations tactics to promote its political positions and its self-identification as a Jewish and democratic state, the “only democracy in the Middle East”). “Israel has a serious racism problem,” Pfeffer writes. “There is a legal and social framework that discriminates against its non-Jewish citizens. For the last 52 years it has been occupying millions of stateless Palestinians who still have no prospect of receiving their basic rights.” He continues, “Acknowledging these fundamental issues has nothing to do with the argument of whether Zionism was a practical and just solution for the historical and genocidal persecution of Jews before 1948. That’s why hasbara is a waste of time. All it does is undermine Israel’s legitimacy. Because real countries don’t have to argue they are legitimate. Hasbara’s one function is to deny Israel is a real country with real problems that need dealing with.” 62

Here are some specific rumble starters and questions that we use: The story I make up…( This is by far one of the most powerful rumble tools in the free world. It’s changed every facet of my life. We’ll walk through it in the part “Learning to Rise.”) I’m curious about… Tell me more. That’s not my experience (instead of “You’re wrong about her, him, them, it, this…”). I’m wondering… Help me understand… Walk me through… We’re both dug in. Tell me about your passion around this. Tell me why this doesn’t fit/ work for you. I’m working from these assumptions—what about you? What problem are we trying to solve? Sometimes we’ll be an hour into a difficult rumble when someone will bravely say, “Wait. I’m confused. What problem are we trying to solve?” Ninety percent of the time we’ll realize that we’re not on the same page because we skipped the problem identification process and set a meeting intention of finding a solution to a problem that we had yet to define.

Jessy should control the whole process, from the determination of the stressor and the identification of the problem behavior, to the choice of the reward, taken from her treasury of Enthusiasms.

Suffering builds character and impels you to penetrate life’s secrets. It’s the path of great artists, great religious leaders, great social reformers. The problem is not suffering per se, but rather our identification with our own ego: our divided, dualistic, cramped view of things. “We are too ego-centered,” Suzuki tells Cage. “The ego-shell in which we live is the hardest thing to outgrow. We seem to carry it all the time from childhood up to the time we finally pass away.” Adolescent love gives us the first chance to break the shell. Sexual love makes the ego lose itself in the object it loves. “When the ego-shell is broken and the ‘other’ is taken into its own body, we can say that the ego has denied itself or that the ego has taken its first steps towards the infinite.…The religious consciousness is now fully awakened, and all the possible ways of escaping from the struggle or bringing it to an end are most earnestly sought in every direction. Books are read, lectures are attended, sermons are greedily taken in, and various religious exercises or disciplines are tried.” Suzuki says that sexual love is a vehicle of liberation? A crack in the ego shell? A path to the infinite? At this point, if I were Cage, I would buy the book and take it home.

Problem Identification and General Needs and Targeted Needs Assessments. The problem identification and general needs assessment for a curriculum

The fundamental problem raised by the identification of “good science” with “institutional science” is that it assumes the practitioners of science to be inherently exempt, at least in the long term, from the corrupting influences that affect all other human practices and institutions. Ladyman, Ross, and Spurrett explicitly state that most human institutions, including “governments, political parties, churches, firms, NGOs, ethnic associations, families ... are hardly epistemically reliable at all.” However, “our grounding assumption is that the specific institutional processes of science have inductively established peculiar epistemic reliability.” This assumption is at best naïve and at worst dangerous. If any human institution is held to be exempt from the petty, self-serving, and corrupting motivations that plague us all, the result will almost inevitably be the creation of a priestly caste demanding adulation and required to answer to no one but itself. [The folly of scientism]

Fourth, character is dynamic in that it generates new strivings, new needs and problems. It is largely through the identification of these needs that diagnosis proceeds, as when the discovery of excessive dependency or aggressiveness suggests that the patient has a particular type of character-structure.

Controlled mentalization, identification and understanding of emotional reactions, and emotional regulation are significant problems for eating-disordered patients. In general, bulimia nervosa patients show problems in emotional hyperarousal and flooding. The opposite, a dominance of detached and flattened effect, is typically seen in patients with anorexia nervosa.

As long as Washington and his army were out there somewhere, the British could never really win the war. As a leader, George Washington’s personal identification with the army became so complete that he himself became almost synonymous with them. They all suffered extraordinary setbacks together, again and again. They never had enough funds, enough provisions, enough supplies, enough officers, enough men. Washington was with them in the snow, in the mud, in the rain, in the sleet, in the ice. He dealt with the endless politics, the staffing, the funding, the organizational challenges. He slogged through countless problems with logistics, recruiting, weapons, food, sickness, and transportation. It never got easy, and he never gave up. This is why, looking back at the strange events of America’s first conspiracy—all taking place in the first year of a long, drawn-out war—the most momentous question is: What if the conspirators had actually killed or captured George Washington?

Managers handle parallel projects all the time. They juggle with people, work tasks, and goals to ensure the success of every project process. However, managing projects, by design, is not an easy task. Since there are plenty of moving parts, it can easily become disorganized and chaotic. It is vital to use an efficient project management system to stay organized at work while designing and executing projects. Project Management Online Master's Programs From XLRI offers unique insights into project management software tools and make teams more efficient in meeting deadlines. How can project management software help you? Project management tools are equipped with core features that streamline different processes including managing available resources, responding to problems, and keeping all the stakeholders involved. Having the best project management software can make a significant influence on the operational and strategic aspects of the company. Here is a list of 5 key benefits to project professionals and organizations in using project management software: 1. Enhanced planning and scheduling Project planning and scheduling is an important component of project management. With project management systems, the previous performance of the team relevant to the present project can be accessed easily. Project managers can enroll in an online project management course to develop a consistent management plan and prioritize tasks. Critical tasks like resource allocation, identification of dependencies, and project deliverables can be completed comfortably using project management software. 2. Better collaboration Project teams sometimes have to handle cross-functional projects along with their day to day responsibilities. Communication between different team members is critical to avoid expensive delays and precludes the waste of precious resources. A key upside of project management software is that it makes effectual collaboration extremely simple. All project communication is stored in a universally accessible place. The project management online master's program offers unique insights to project managers on timeline and status updates which leads to a synergy between the team’s functions and project outcomes. 3. Effective task delegation Assigning tasks to team members in a fair way is a challenging proposition for most project managers. With a project management program, the delegation of project tasks can be easily done. In most instances, these programs send out automatic reminders when deadlines are approaching to ensure a smooth and efficient project workflow. 4. Easier File access and sharing Important documents should be safely accessed and shared among team members. Project management tools provide cloud-based storage which enables users to make changes, leave feedback and annotate easily. PM software logs any user changes to ensure project transparency within the team. 5. Easier integration of new members Project managers are responsible to get new members up to speed on the important project parameters within a short time. Project management online master's programs from XLRI Jamshedpuroffer vital learning to management professionals in maintaining a project log and in simplistically visualizing the complete project. Takeaway Choosing the perfect PM software for your organization helps you to effectively collaborate to achieve project success. Simple and intuitive PM tools are useful to enhance productivity in remote-working employees.

right brain and associated neurocircuits. This is predicated on the formation of a trusting relationship between the patient and therapist, who must be sensitive enough to receive the patient’s underlying negative state, and implicitly empathically resonate with what is going on within the client’s right brain and within his body. All therapeutic techniques sit on top of the therapist’s ability to access the implicit realm via right-brain-to-right-brain communications. A strong therapeutic alliance depends on the therapist’s knowledge about the patient from the inside out, rather than from the top down. The patient’s emotional growth depends on the therapist’s ability to move, and to be moved by, those that come to him for help. The therapist has to help patients to learn how to regulate feeling associated with trauma so that the patient can integrate them into his emotional life, rather than having to dissociate when they arise. When a patient is catapulted into a hyperaroused state and subjectively experiences the therapist through the lens of the previous insecure internal working models, this is the expression of “negative transference.” For a patient who is in the midst of a negative transference the therapeutic alliance is severely ruptured, and the therapist is seen as an analogue of the early misattuned other and is experienced as source of dysregulation rather than interactive regulation. However, if the therapist can maintain an attuned connection to the client, then the door opens to working with what was laid down early in the patient’s life and reorganization becomes a possibility. A problem may arise if the therapist cannot contain the negative emotions created in negative transference and in projective identification. There is an old adage in therapy that no patient can achieve a greater level of healing than the therapist has achieved. With modern scientific knowledge we can be more specific: the patient’s unconscious right brain can develop only as far as the therapist’s right brain can take them. For a therapist to stay with a dissociating patient who is projecting his trauma onto

Whatever their twisted individual trajectories and horrific wartime fates, once these people applied for German expellee status, none of these things mattered. To achieve recognition, they had to convince the German authorities (and possibly courts) that, despite moving across borders and borders moving over them, and despite their persecution by Germans, they had been nothing but German back in their homeland. This requirement had been imposed by the already known definition of a German Volkszugehöriger in section 6 of the Federal Expellee Law. This law defined someone as German if he or she was able to demonstrate a public self-identification (Bekenntnis) to German Volkstum in the past, which was supported by “objective” criteria such as descent, language, upbringing, and culture. Most of the Jewish applicants for a German expellee card easily overfulfilled these objective criteria, because they spoke German and were familiar with German culture. Given the multiple definitions of Jewishness as either religion or nationality, the problem lay in the unequivocal Bekenntnis. If an applicant had been Jewish in only a religious sense, he or she might still be considered German; but given the exclusive definition of Bekenntnis, under the law, any identification as Jewish in a national sense ruled out a simultaneous belonging to the German nation.

The same question applies to the problems of child-rearing. How can we successfully remove the child from his inflated state and give him a realistic and responsible notion of his relation to the world, while at the same time maintaining that living link with the archetypal psyche which is needed in order to make his personality strong and resilient? The problem is to maintain the integrity of the ego-Self axis while dissolving the ego's identification with the Self. On this question rest all the disputes of permissiveness versus discipline in child rearing. Permissiveness emphasizes acceptance and encouragement of the child's spontaneity and nourishes his contact with the source of life energy with which he is born. But it also maintains and encourages the inflation of the child, which is unrealistic to the demands of outer life. Discipline, on the other hand, emphasizes strict limits of behavior, encourages dissolution of the ego-Self identity and treats the inflation quite successfully; but at the same time it tends to damage the vital, necessary connection between the growing ego and its roots in the unconscious. There is no choice between these --they are a pair of opposites, and must operate together.

Do not put the Lord your God to the test” (Matthew 4:7)—this answer, though rather brief, dispenses with the second temptation. Christ does not casually order or even dare ask God to intervene on his behalf. He refuses to dispense with His responsibility for the events of His own life. He refuses to demand that God prove His presence. He refuses, as well, to solve the problems of mortal vulnerability in a merely personal manner—by compelling God to save Him—because that would not solve the problem for everyone else and for all time. There is also the echo of the rejection of the comforts of insanity in this forgone temptation. Easy but psychotic self-identification as the merely magical Messiah might well have been a genuine temptation under the harsh conditions of Christ’s sojourn in the desert. Instead He rejects the idea that salvation—or even survival, in the shorter term—depends on narcissistic displays of superiority and the commanding of God, even by His Son.

Tackling difficult problems requires holding many ideas at once, and not being rigidly attached to any of them, as we saw in Chapter 3. Some may even be mutually exclusive. When we gain distance from our local minds in meditation, this opens up perceptual space. People in flow states can consider many options. Kotler notes that this “knocks out the filters we normally apply to incoming information” and loosens up our identification with a single fixed reality. This greatly expands the range of possibilities our minds can juggle, opening up our creativity and productivity. Meditation produces a high-performance brain, able to solve wicked problems, as we’ll discover in Chapter 8. Take a deep breath, and think for a moment about your life. Imagine being 500% more able to solve knotty problems. Picture yourself being 490% better at acquiring new skills and eight times better at conceptual tasks. That’s mental superpower! What might your health, your work, your love life, and your finances look like if you had that superpower? Probably a whole lot better than they do now.

In ego-identification, you have only one problem, the belief that you are separate from God. This is known as the "authority problem", or the belief that you are what you make of yourself (a person), rather than as God created you (Christ/Spirit). This puts you in perceived conflict with God, which is reflected in your conflicts within yourself and with others.

Sheldon George’s chapter, “Jouissance and Discontent: A Meeting of Psychoanalysis, Race and American Slavery,” provides a captivating account of Freud’s contribution to these problems. Freud contended that civilization served to usurp the individual, and interrupt the impulse gratification that is more natural and instinctive for human beings. George points out that this places the blame for human misery on civilization and culture, which renounce the pursuit of pleasure. For Freud, then, ethnicity and racial identity are regressive. Civilization moves toward unity, but ethnicity and racial identification pull us back toward the aggressive and antisocial instincts. George provides a fascinating account of the consequences of Freud’s thesis, both for psychoanalysis and the broader cultural problem of racism. Utilizing Lacan, he offers a fresh analysis of the phenomenon of American slavery and demonstrates the way race mediates the way people access jouissance. The problem at hand runs deep, and George’s chapter provides a unique perspective on the development of the modern idea of “race” and its many consequences. Donna

Added to the exigencies of structure are the necessities developing about the recurring characters in any [television] series. These types must remain stable enough for audience identification and development of residual personality, yet they are also responsible for satisfying the constant demand for variety. Irwin Blacker indicates the problem of developing character as one of the difficulties of creating a classic Western in the television format. If the story is to have any significance, says Blacker, the people in it must change; yet in a Western series the hero cannot risk change. The writer, therefore, must continually use "guest" characters who are able to develop, change, or die within the context of the weekly episode while the hero functions as a catalyst in that action. This constraint, though preventing the series from developing into a significant drama, achieves a twofold purpose necessary to the continuing story: the variety of secondary plots and character retains audience interest; the stability of the continually developing (but basically unchanging) residual personality of the hero sustains audience loyalty.

The majority of Muslims who are moderates are caught in between (1) their sympathy for and identification with the Palestinians and anger against the Israelis, and (2) their desire for a peaceful life of growth and progress. To resolve the problem of terrorism, the U.S. and others must support the tolerant non-militant Muslims so that they will prevail.

STRENGTHEN INTRAGROUP CONNECTIONS The neutral zone is a lonely place. People feel isolated, especially if they don’t understand what is happening to them. As I have already noted, old problems are likely to resurface and old resentments are likely to come back to life. For these reasons it is especially important to try to rebuild a sense of identification with the group and of connectedness with one another.

When something goes wrong, individuals and teams are rushing into ineffective or unsustainable solutions rather than staying with problem identification and solving. When we fix the wrong thing for the wrong reason, the same problems continue to surface. It's costly and demoralizing.

If I want to understand somebody, I cannot condemn him: I must observe, study him. I must love the very thing I am studying. If you want to understand a child, you must love and not condemn him. You must play with him, watch his movements, his idiosyncrasies, his ways of behaviour; but if you merely condemn, resist or blame him, there is no comprehension of the child. Similarly, to understand what is, one must observe what one thinks, feels and does from moment to moment. That is the actual. Any other action, any ideal or ideological action, is not the actual; it is merely a wish, a fictitious desire to be something other than what is. To understand what is requires a state of mind in which there is no identification or condemnation, which means a mind that is alert and yet passive. We are in that state when we really desire to understand something; when the intensity of interest is there, that state of mind comes into being. When one is interested in understanding what is, the actual state of the mind, one does not need to force, discipline, or control it; on the contrary, there is passive alertness, watchfulness. This state of awareness comes when there is interest, the intention to understand. The fundamental understanding of oneself does not come through knowledge or through the accumulation of experiences, which is merely the cultivation of memory. The understanding of oneself is from moment to moment; if we merely accumulate knowledge of the self, that very knowledge prevents further understanding, because accumulated knowledge and experience becomes the centre through which thought focuses and has its being. The world is not different from us and our activities because it is what we are which creates the problems of the world; the difficulty with the majority of us is that we do not know ourselves directly, but seek a system, a method, a means of operation by which to solve the many human problems.

Bandura’s hypothesis was that children learn aggression through observing and imitating the violent acts of adults—particularly family members. He believed that the key to the problem lies at the intersection of Skinner’s operant conditioning and Freud’s psychoanalytic theory of identification, which explores how people assimilate the characteristics of others into their own personalities.

I'm part of the fellowship of the unashamed. I have Holy Spirit power. The die has been cast. I have stepped over the line. The decision has been made. I am a disciple of His. I won't look back, let up, slow down, back away, or be still. My past is redeemed, my present makes sense, my future is secure. I'm finished and done with low living, sight walking, small planning, smooth knees, colorless dreams, tamed visions, mundane talking, cheap giving, and dwarfed goals. I no longer need preeminence, prosperity, position, promotions, plaudits, or popularity. I don't have to be right, first, tops, recognized, praised, regarded, or rewarded. I now live by faith, lean on His presence, walk by patience, lift by prayer, and labor by power. My face is set, my gait is fast, my goal is heaven, my road is narrow, my way is rough, my companions are few, my Guide is reliable, my mission is clear. I cannot be bought, compromised, detoured, lured away, turned back, deluded, or delayed. I will not flinch in the face of sacrifice, hesitate in the presence of adversity, negotiate at the table of the enemy, ponder at the pool of popularity, or meander in the maze of mediocrity. I won't give up, shut up, let up, until I have stayed up, stored up, prayed up, paid up, preached up for the cause of Christ. I am a disciple of Jesus. I must go 'til He comes, give 'til I drop, preach 'til all know, and work 'til He stops me. And when He comes for His own, He will have no problem recognizing me - my banner of identification with Jesus will be clear.

The ETO had once tried to develop membership among the common people, but these efforts all failed. The ETO concluded that the common people did not seem to have the comprehensive and deep understanding of the highly educated about the dark side of humanity. More importantly, because their thoughts were not as deeply influenced by modern science and philosophy, they still felt an overwhelming, instinctual identification with their own species. To betray the human race as a whole was unimaginable for them. But intellectual elites were different: Most of them had already begun to consider issues from a perspective outside the human race. Human civilization had finally given birth to a strong force of alienation.

When an experience is an unusually powerful emotional event, there may be a series of reactions. These are both common and normal. Signs and symptoms of critical-incident stress include the following: 1. Physical—enduring fatigue, sleep dysfunction (either needing too much or insomnia), change of appetite (eating too much or too little), gastrointestinal upset, headache, backache, chills, nausea, muscular twitches or tremors, shock-like symptoms (especially in acute stress), hyperactivity, or its opposite, underactivity. 2. Emotional—anger, irritability, fear, grief, anxiety, guilt, depression, feeling overwhelmed, identification with the patient(s) in a rescue, emotional numbness, feelings of helplessness or hopelessness. 3. Cognitive—memory loss, especially anomia (the inability to remember names); inability to attach importance to things other than the incident; concentration problems; loss of attention span; difficulties with calculations, decision-making, and problem-solving; flashbacks; nightmares (especially recurrent ones), amnesia for the event; violent fantasies; confusing the importance of trivial and major tasks.

A rumble is a discussion, conversation, or meeting defined by a commitment to lean into vulnerability, to stay curious and generous, to stick with the messy middle of problem identification and solving, to take a break and circle back when necessary, to be fearless in owning our parts, and, as psychologist Harriet Lerner teaches, to listen with the same passion with which we want to be heard.

The Laundry List (Problem), which describes a personality who fears people, has difficulty expressing feelings, and who can tolerate a high level of abuse or neglect without realizing the effects of such behavior. The adult child personality, the false self, lives in fear of being shamed and abandoned. Yet, the person chooses relationships which do both. These common behaviors are the identifying traits which create ACA identification.

Yeah, Jeff, what’s with the skulls?” I told him the lieutenant had said they found skulls and heads along with other body parts all over his apartment. He seemed eager to continue. “Well, I wanted to keep those guys with me,” he said nonchalantly. “But after a while, they gave off an awful smell; as a matter of fact, the smell was a problem that I constantly had to deal with. So I bought a large ten-gallon soup kettle at the mall and began boiling the heads in a solution of hot water and cleansing soaps. After being in the solution for about an hour, the hair and flesh just boiled right off and left the skull. I kept the finished ones in my closet. Any clothing, jewelry, identification, or other property of the guys that I brought home, I cut up and threw out.

For all the advances in technology, science and communications, there are signs that we are failing in areas where it matters most: our personal relationships and society in general. The atomisation of society evidenced by the startling increase in recent decades of single person households and the identification of loneliness and isolation as one of our most pressing new social problems, should give us cause for concern.

One view is that a product manager should be involved only in the identification of market opportunities (the “problem space”) and in no way with addressing that opportunity (the “solution space”); another view holds that the product manager must be responsible for defining both the problem and solution spaces.

November 13, 2024 Pests can be more than a nuisance; they pose serious risks to health, property, and peace of mind. While DIY solutions may offer quick fixes, professional pest control services provide lasting solutions that protect homes and businesses. Here’s why investing in pest control experts is crucial for long-term safety and comfort. Customized Pest Control Solutions Each pest problem is unique, requiring tailored solutions. Professional pest control experts assess the situation and implement strategies based on the specific type of infestation, the property’s layout, and potential sources of pest entry. This targeted approach not only ensures effective removal but also prevents future infestations. Advanced Pest Control Techniques and Tools Professional pest control companies stay updated with the latest methods, using Eco-friendly chemicals and advanced equipment to safely eliminate pests. Unlike over-the-counter products, professional-grade treatments are designed to be more effective, posing minimal risk to people, pets, and the environment. Safety and Compliance Pest control professionals are trained to handle hazardous chemicals safely. They understand the correct dosages and application methods, minimizing exposure to harmful substances. Additionally, professional services comply with local health and safety regulations, ensuring that pest control practices meet industry standards. Expert Identification and Prevention Different pests require different treatment approaches. Professionals can accurately identify pest species and understand their behaviors, helping to develop targeted treatment plans. This knowledge allows experts to address the root cause of infestations, offering preventive measures that keep pests at bay. Cost-Effective Long-Term Solution While DIY pest control may seem affordable, it often leads to repeated treatments and escalating costs. Professional pest control services offer long-lasting results, saving you from future expenses related to recurring infestations. By investing in expert solutions, you save time, money, and effort in the long run. Protects Health and Property Certain pests carry diseases and can compromise structural integrity. Termites, for example, can cause extensive damage to wooden structures, while rodents and cockroaches spread harmful bacteria. Hiring professionals for pest control ensures your home or business remains a safe and healthy environment. Guaranteed Results and Peace of Mind Professional pest control companies offer warranties and guarantees, giving you peace of mind knowing that if pests return within a certain period, follow-up treatments are covered. This reliability and accountability set professional pest control apart from DIY approaches. Key Takeaways Hiring pest control experts is essential to ensure a safe, pest-free environment. Professional pest control services offer customized solutions, advanced tools, safety, cost-effectiveness, and guaranteed results. By choosing experts, you protect your health, property, and peace of mind.”Our pest control services are tailored to meet the specific needs of your home or business.

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