Reflective Journal Quotes

I do not love; I do not love anybody except myself. That is a rather shocking thing to admit. I have none of the selfless love of my mother. I have none of the plodding, practical love. . . . . I am, to be blunt and concise, in love only with myself, my puny being with its small inadequate breasts and meager, thin talents. I am capable of affection for those who reflect my own world.

There is no good or bad without us, there is only perception. There is the event itself and the story we tell ourselves about what it means.

Think progress, not perfection.

She lacks the core of sureness, she craves admiration insatiably. She lives on reflections of herself in others' eyes. She does not dare to be herself.

Everyone is recharged for the second half, no bell, no forced learning, no principal’s office for tardiness or absenteeism; instead, a voluntary return to our collective pane of learning. Final conversations simmer down and the attention is refocused.

Writing is the only way I have to explain my own life to myself.

So tonight I reach for my journal again. This is the first time I’ve done this since I came to Italy. What I write in my journal is that I am weak and full of fear. I explain that Depression and Loneliness have shown up, and I’m scared they will never leave. I say that I don’t want to take the drugs anymore, but I’m frightened I will have to. I am terrified that I will never really pull my life together. In response, somewhere from within me, rises a now-familiar presence, offering me all the certainties I have always wished another person would say to me when I was troubled. This is what I find myself writing on the page: I’m here. I love you. I don’t care if you need to stay up crying all night long. I will stay with you. If you need the medication again, go ahead and take it—I will love you through that, as well. If you don’t need the medication, I will love you, too. There’s nothing you can ever do to lose my love. I will protect you until you die, and after your death I will still protect you. I am stronger than Depression and Braver than Loneliness and nothing will ever exhaust me. Tonight, this strange interior gesture of friendship—the lending of a hand from me to myself when nobody else is around to offer solace—reminds me of something that happened to me once in New York City. I walked into an office building one afternoon in a hurry, dashed into the waiting elevator. As I rushed in, I caught an unexpected glance of myself in a security mirror’s reflection. In that moment, my brain did an odd thing—it fired off this split-second message: “Hey! You know her! That’s a friend of yours!” And I actually ran forward toward my own reflection with a smile, ready to welcome that girl whose name I had lost but whose face was so familiar. In a flash instant of course, I realized my mistake and laughed in embarrassment at my almost doglike confusion over how a mirror works. But for some reason that incident comes to mind again tonight during my sadness in Rome, and I find myself writing this comforting reminder at the bottom of the page. Never forget that once upon a time, in an unguarded moment, you recognized yourself as a FRIEND… I fell asleep holding my notebook pressed against my chest, open to this most recent assurance. In the morning when I wake up, I can still smell a faint trace of depression’s lingering smoke, but he himself is nowhere to be seen. Somewhere during the night, he got up and left. And his buddy loneliness beat it, too.

I want to run out and kiss her fantastic beauty, kiss it and say, "You carry away with you a reflection of me, a part of me. I dreamed you, I wished for your existence. You will always be part of my life. If I love you, it must be because we have shared at some time the same imaginings, the same madness, the same stage.

I knew that a historian (or a journalist, or anyone telling a story) was forced to choose, out of an infinite number of facts, what to present, what to omit. And that decision inevitably would reflect, whether consciously or not, the interests of the historian.

How we react to the tragedy of one small person accurately reflects our attitude towards a whole nationality, and increasing the numbers doesn't change much.

that's exactly the good thing about the Injun life--you don't have to stop and think about whether or not you're 'happy'--which in my opinionis a highly overrated human condition invented by white folks

I am ashamed every day, and more ashamed the next. But I will spend the rest of my life in this living space writing these notes, this journal, recording my acts and reflections, finding some honor, some worth at the bottom of things. I want ten thousand pages that will stop the world.

He captures memories because if he forgets them, it's as though they didn't happen.

Each Bullet Journal becomes another volume in the story of your life. Does it represent the life you want to live? If not, then leverage the lessons you've learned to change the narrative in the next volume.

You can't see yourself. You know what you look like because of mirrors and photographs, but out there in the world, as you move among your fellow human beings, whether strangers or friends or the most intimate beloveds, your own face is invisible to you. You can see other parts of yourself, arms and legs, hands and feet, shoulders and torso, but only from the front, nothing of the back except the backs of your legs if you twist them into the right position, but not your face, never your face, and in the end - at least as far as others are concerned - your face is who you are, the essential fact of your identity. Passports do not contain pictures of hands and feet. Even you, who have lived inside your body for sixty-four years now, would probably be unable to recognize your foot in an isolated photograph of that foot, not to speak of your ear, or your elbow, or one of your eyes in close-up. All so familiar to you in the context of the whole, but utterly anonymous when taken piece by piece. We are all aliens to ourselves, and if we have any sense of who we are, it is only because we live inside the eyes of others.

Once a day, especially in the early years of life and study, call yourselves to an account what new ideas, what new proposition or truth you have gained, what further confirmation of known truths, and what advances you have made in any part of knowledge.

Find a part of yourself hidden in the twilight.

It was exciting in its own self-absorbed way, which is very much the essence of journalism: you truly believe that you are living at the center of the universe and that the world out there is on tenterhooks waiting for the next copy of whatever publication you work at.

Now is the time of fresh starts This is the season that makes everything new. There is a longstanding rumor that Spring is the time of renewal, but that's only if you ignore the depressing clutter and din of the season. All that flowering and budding and birthing--- the messy youthfulness of Spring actually verges on squalor. Spring is too busy, too full of itself, too much like a 20-year-old to be the best time for reflection, re-grouping, and starting fresh. For that you need December. You need to have lived through the mindless biological imperatives of your life (to bud, and flower, and show off) before you can see that a landscape of new fallen snow is THE REAL YOU. December has the clarity, the simplicity, and the silence you need for the best FRESH START of your life.

All night, after the exhausting games of canasta, we would look over the immense sea, full of white-flecked and green reflections, the two of us leaning side by side on the railing, each of us far away, flying in his own aircraft to the stratospheric regions of his own dreams. There we understood that our vocation, our true vocation, was to move for eternity along the roads and seas of the world. Always curious, looking into everything that came before our eyes, sniffing out each corner but only ever faintly--not setting down roots in any land or staying long enough to see the substratum of things the outer limits would suffice.

Troops are everywhere in their modern, digital camouflage, designed to blend in anywhere at any time. Yet at night we wear bright yellow reflective belts.

I am capable of affection for those who reflect my own world. How much of my solicitude for other human beings is real and honest, how much is a feigned lacquer painted on by society, I do not know.

(P)sychologists at the new School for Social Research found that fiction books improve our ability to register and read others' emotions and, according to an article in the Journal of Applied Social Psychology, research also shows that literary fiction enhances our ability to reflect on our problems through reading about characters who are facing similar issues and problems.

Whenever you find that you are on the side of the majority, it is time to reform — (or pause and reflect).

It's a way of clearing the palate. Kids come into the classroom with all this other stuff in their hands. If they write it down for 10 minutes they become much more available for whatever it is we want to do in the class.

This is what you do when you journal. You are recording God’s grand, epoch-spanning redemptive story as it unfolds in your limited, temporal sphere of existence here on earth. Your journal has the potential to record the continuation of the Holy Spirit’s work in our world!

White exceptionalism has shown up every time you saw one of the reflective journaling questions and thought, I don’t do that or That doesn’t apply to me. I have never or would never think that.

It's important to have quiet moments in your life, it's a time to listen to your inner self. Spending time alone with your self is quiet liberating. You can really re-discover yourself. I call it "ME" time. Invest time in knowing who you are. Spend time alone. Reflect, meditate, journal, sing, explore the world, walk, sit and listen the sounds of nature or the waves. Be with yourself. The most important relationship that you will ever have is the relationship with yourself.

Moved by an unconsious sentiment born out of solitude and savagery - idle tales of a noughty child who sometimes reflects and who is always a lover of the beautiful - the beauty that is personal - the only beauty that is human.

And instead of dying Immediately after they shot him, he would go on to survive several days solely because of the cold that January. Maybe that's why we are drawn to those who posses the coldest of hearts ... In effort to survive. 

REMEMBER: Prayer is not about punishment or reward; it is about cultivating a genuine connection with God. The deep purpose of prayer is not to obtain a certain outcome; rather, it is about having an intimate conversation with your Lord.

To argue against an ideology, you have to acknowledge and articulate it. In the process, you might inadvertently ventriloquize your opposition. This is a problem that kneecaps me constantly, a problem that might define journalism in the Trump era: when you write against something, you lend it strength and space and time.

Life here on Earth is promised suffering and one needs to find ways to live through it. Many people turn to meditation and prayer—anything that can connect us deeper into ourselves and with the divine.

A happy love is a single story, a disintegrating one is two or more competing, conflicting versions, and a disintegrated one lies at your feet like a shattered mirror, each shard reflecting a different story, that it was wonderful, that it was terrible, if only this had, if only that hadn't. The stories don't fit back together, and it's the end of stories, those devices we carry like shells and shields and blinkers and occasionally maps and compasses. The people close to you become mirrors and journals in which you record your history, the instruments that help you know yourself and remember yourself, and you do the same for them. When they vanish so does the use, the appreciation, the understanding of those small anecdotes, catchphrases, jokes: they become a book slammed shut or burnt.

I don't intend to let my intellect dominate me, and the last thing I want to do is worship knowledge or people who have knowledge! I don't give a damn for anyone's aggregation of facts, except that it be a reflection [of] basic sensitivity which I do demand... I intend to do everything... to have one way of evaluating experience—does it cause me pleasure or pain and I shall be very cautious about rejecting the painful—I shall anticipate pleasure everything and find it, too, for it is everywhere! I shall involve myself wholly... everything matters! The only thing I resign is the power to resign, to retreat: the acceptance of sameness and the intellect. I am alive... I am beautiful... what else is there?

use your Daily Reflection as your daily digital detox window. After your PM Reflection, implement a “screens off” policy that lasts until you’ve completed your AM Reflection the following morning. It’s a simple way to get yourself into the habit of unplugging.

Wisdom is the fruits of reflection...

Whatever you appreciate and give thanks for will increase in your life.” - Sanaya Roman

127     How do you express your creativity?        

It is within the boundaries of reflection we are able to become aware of insights that can lead us to understanding.

Having an end in mind is no guarantee that you’ll reach it—no Stoic would tolerate that assumption—but not having an end in mind is a guarantee you won’t

Time alone can help us to look inward, to fish for things that others can’t see.

The question is not whether God is lovingly speaking to us, the question is, are we open enough to listen?

Close the door to the external chaos, begin self reflection to rejuvenate your mind and soul. - Vinita Singh

The cave you fear to enter holds the treasure you seek. - Joseph Campbell

Prayer, then is a means of undressing the ego of its superficiality and coming to the Divine presence with all of our neediness and humility.

REMEMBER: No matter what happens in your life, if it turns you towards Allah, it is a blessing. Whether Allah is testing you to strengthen you or holding you accountable for a sin you may have committed, the response is the same: turn to Allah and ask for His help and guidance.

Why should pensiveness be akin to sadness? There is a certain fertile sadness which I would not avoid, but rather earnestly seek. It is positively joyful to me. It saves my life from being trivial.

I recommend it to the Charity of all good People to look back, and reflect duly upon the Terrors of the Time; and whoever does so will see, that it is not an ordinary Strength that cou'd support it; it was not like appearing in the Head of an Army, or charging a Body of Horse in the Field; but it was charging Death itself on his pale Horse; to stay indeed was to die, and it could be esteemed nothing less.

Oh Allah, open my heart to receive the light of Your guidance and all-encompassing love. My Lord, guide me to the inner truths of my own being and help me to walk the spiritual path with gratitude and humility.

Michel Foucault talked of the ancient genre of hupomnemata (notes to oneself). He called the journal a “weapon for spiritual combat,” a way to practice philosophy and purge the mind of agitation and foolishness and to overcome difficulty. To silence the barking dogs in your head. To prepare for the day ahead. To reflect on the day that has passed. Take note of insights you’ve heard. Take the time to feel wisdom flow through your fingertips and onto the page.

Poetry in any language old or new is the voice us all. A reflection of humanity. Even perhaps a note, a prayer, a mantra or a sign to future generations telling them tomorrow holds what today has lost. Through these voices find yourself

Now I know that there’s no such thing as the truth. That people are constantly misquoted. That news organizations are full of conspiracy (and that, in any case, ineptness is a kind of conspiracy). That emotional detachment and cynicism get you only so far. But for many years I was in love with journalism. I loved the city room. I loved the pack. I loved smoking and drinking scotch and playing dollar poker. I didn’t know much about anything, and I was in a profession where you didn’t have to. I loved the speed. I loved the deadlines. I loved that you wrapped the fish. You can’t make this stuff up, I used to say.

The byline is a replacement for many other things, not the least of them money. If someone ever does a great psychological profile of journalism as a profession, what will be apparent will be the need for gratification—if not instant, then certainly relatively immediate. Reporters take sustenance from their bylines; they are a reflection of who you are, what you do, and why, to an uncommon degree, you exist. ... A journalist always wonders: If my byline disappears, have I disappeared as well?

In the long sentences of the president’s message, semicolons followed by “yet” or “but” separated clauses that balanced each side of an issue, reflecting Roosevelt’s characteristic “on the one hand, on the other” style of crediting antagonistic views.

When Sadik lost his own lease, we moved in together. And after a few months of closer scrutiny, he began to realize that the city had indeed had an effect on me, although not the one he’d expected. I stopped getting high. I ran three miles a day and fasted on Sundays. For the first time in years, I applied myself to my studies and started keeping a journal of daily reflections and very bad poetry.

It is proposed that happiness be classified as a psychiatric disorder and be included in future editions of the major diagnostic manuals under the new name: major affective disorder, pleasant type. In a review of the relevant literature it is shown that happiness is statistically abnormal, consists of a discrete cluster of symptoms, is associated with a range of cognitive abnormalities, and probably reflects the abnormal functioning of the central nervous system. One possible objection to this proposal remains—that happiness is not negatively valued. However, this objection is dismissed as scientifically irrelevant. —RICHARD BENTALL, Journal of Medical Ethics, 1992

The truth is that The Wild One -- despite an admittedly fictional treatment -- was an inspired piece of film journalism. Instead of institutionalizing common knowledge, in the style of Time, it told a story that was only beginning to happen and which was inevitably influenced by the film. It gave the outlaws a lasting, romance-glazed image of themselves, a coherent reflection that only a very few had been able to find in a mirror, and it quickly became the bike rider's answer to The Sun Also Rises. The image is not valid, but its wide acceptance can hardly be blamed on the movie. The Wild One was careful to distinguish between "good outlaws" and "bad outlaws," but the people who were most influenced chose to identify with Brando instead of Lee Marvin whose role as the villain was a lot more true to life than Brando's portrayal of the confused hero. They saw themselves as modern Robin Hoods ... virile, inarticulate brutes whose good instincts got warped somewhere in the struggle for self-expression and who spent the rest of their violent lives seeking revenge on a world that done them wrong when they were young and defenseless.

Whilst I viewed those mountains, I felt a secret pleasure in finding myself so near the head of the--heretofore conceived--boundless Missouri. But when I reflected on the difficulties which this snowy barrier would most probably throw in my way to the Pacific Ocean, and the sufferings and hardships of myself and the party in them, it in some measure counterbalanced the joy I had felt in the first moments in which I gazed on them. But, as I have always held it little short of criminality to anticipate evils, I will allow it to be a good, comfortable road until I am compelled to believe otherwise. (William Clark)

Writing is not only a reflection of what one thinks and feels but a rope one weaves with words that can lower you below or hoist you above the surface of your life, enabling you to go deeper or higher than you would otherwise go. What excites me about his metaphor is that is makes writing much more than a lifesaving venture.

A man may be shocked when he sees you've really changed. He thought you'd been scribbling in your journal —a sentimental, little Victorian girl writing in your little book, naive and uninitiated. Suddenly, when you say, Look, this is what I think, he can't believe what's coming out of your mouth. Mother puts up with anything. Mother is unconditional love. When you say, See me as I am, you are no longer mother, no longer his ideal woman. You've changed. He thought you'd been scribbling in your journal.

We are in need of inquiry into the epistemology of practice. What is the kind of knowing in which competent practitioners engage? How is professional knowing like and unlike the kinds of knowledge presented in academic textbooks, scientific papers, and learned journals? In what sense, if any, is there intellectual rigor in professional practice?

I touched the moon last night; a golden glow beyond my grasp. Eons before me it rested there. It will remain when I am dust. My hand now glows from the embrace. Voices echo through nights past, and with the glow, caress my face. My finger faints from what will last. Alone I am; alone secure; the moon will last when I am gone. A Master set it in its’ place, to move the tide, refresh the dawn. Unnumbered eyes have felt its rest; have looked upon reflected light. My heart is moved away from pain; I touched the moon last night.

As ever, books remained a medium through which Theodore and Edith connected and interpreted larger world.

Edith (the future Mrs. Teddy Roosevelt) developed a lifelong devotion to drama and poetry. "I have gone back to Shakespeare, as I always do," she would write seven decades later.

I was a journalist and I liked to watch. I was in awe.

No matter what you put into the journal, it becomes a reflection of who you are, who you think you are and who you want to be.

I am capable of affection for those who reflect my own world.

When Jesus put on flesh, He made human existence “sacred.” Thus, when you are inhabited by Jesus through His Holy Spirit, your life takes on the “sacred” characteristic as well. This does not mean that you become God or incapable of sinning like Jesus was in His incarnation. However, it does mean that something is qualitatively different about you at the core.

What questions are you pondering about the you you say you are? When you read your questions aloud, what themes do you hear? What emotion do you feel and where do you feel it most in your body?

How watchful we must be to keep the crystal well that we were made, clear!—that it be not made turbid by our contact with the world, so that it will not reflect objects. What other liberty is there worth having, if we have not freedom and peace in our minds,—if our inmost and most private man is but a sour and turbid pool? Often we are so jarred by chagrins in dealing with the world, that we cannot reflect.

By seeing each day and each situation as a kind of training exercise, the stakes suddenly become a lot lower. The way you interpret your own mistakes and the mistakes of others is suddenly a lot more generous.

This afternoon, being on Fair Haven Hill, I heard the sound of a saw, and soon after from the Cliff saw two men sawing down a noble pine beneath, about forty rods off. I resolved to watch it till it fell, the last of a dozen or more which were left when the forest was cut and for fifteen years have waved in solitary majesty over the sprout-land. I saw them like beavers or insects gnawing at the trunk of this noble tree, the diminutive manikins with their cross-cut saw which could scarcely span it. It towered up a hundred feet as I afterward found by measurement, one of the tallest probably in the township and straight as an arrow, but slanting a little toward the hillside, its top seen against the frozen river and the hills of Conantum. I watch closely to see when it begins to move. Now the sawers stop, and with an axe open it a little on the side toward which it leans, that it may break the faster. And now their saw goes again. Now surely it is going; it is inclined one quarter of the quadrant, and, breathless, I expect its crashing fall. But no, I was mistaken; it has not moved an inch; it stands at the same angle as at first. It is fifteen minutes yet to its fall. Still its branches wave in the wind, as it were destined to stand for a century, and the wind soughs through its needles as of yore; it is still a forest tree, the most majestic tree that waves over Musketaquid. The silvery sheen of the sunlight is reflected from its needles; it still affords an inaccessible crotch for the squirrel’s nest; not a lichen has forsaken its mast-like stem, its raking mast,—the hill is the hulk. Now, now’s the moment! The manikins at its base are fleeing from their crime. They have dropped the guilty saw and axe. How slowly and majestic it starts! as it were only swayed by a summer breeze, and would return without a sigh to its location in the air. And now it fans the hillside with its fall, and it lies down to its bed in the valley, from which it is never to rise, as softly as a feather, folding its green mantle about it like a warrior, as if, tired of standing, it embraced the earth with silent joy, returning its elements to the dust again. But hark! there you only saw, but did not hear. There now comes up a deafening crash to these rocks , advertising you that even trees do not die without a groan. It rushes to embrace the earth, and mingle its elements with the dust. And now all is still once more and forever, both to eye and ear. I went down and measured it. It was about four feet in diameter where it was sawed, about one hundred feet long. Before I had reached it the axemen had already divested it of its branches. Its gracefully spreading top was a perfect wreck on the hillside as if it had been made of glass, and the tender cones of one year’s growth upon its summit appealed in vain and too late to the mercy of the chopper. Already he has measured it with his axe, and marked off the mill-logs it will make. And the space it occupied in upper air is vacant for the next two centuries. It is lumber. He has laid waste the air. When the fish hawk in the spring revisits the banks of the Musketaquid, he will circle in vain to find his accustomed perch, and the hen-hawk will mourn for the pines lofty enough to protect her brood. A plant which it has taken two centuries to perfect, rising by slow stages into the heavens, has this afternoon ceased to exist. Its sapling top had expanded to this January thaw as the forerunner of summers to come. Why does not the village bell sound a knell? I hear no knell tolled. I see no procession of mourners in the streets, or the woodland aisles. The squirrel has leaped to another tree; the hawk has circled further off, and has now settled upon a new eyrie, but the woodman is preparing [to] lay his axe at the root of that also.

In the wake of the 2016 American election, the New York Times writers David Bornstein and Tina Rosenberg reflected on the media’s role in its shocking outcome: Trump was the beneficiary of a belief—near universal in American journalism—that “serious news” can essentially be defined as “what’s going wrong.” . . . For decades, journalism’s steady focus on problems and seemingly incurable pathologies was preparing the soil that allowed Trump’s seeds of discontent and despair to take root. . . . One consequence is that many Americans today have difficulty imagining, valuing or even believing in the promise of incremental system change, which leads to a greater appetite for revolutionary, smash-the-machine change.30

The idea of meat being viewed as a power symbol was shown in a paper published in the journal "Appetite." The researchers collected a group of participants from a range of backgrounds and found that those who were lower on the economic scale had a greater preference for meat than those higher up it. The researchers concluded that this was "likely because people see meat as substitutable for status", so wanting to eat meat was a reflection of how the participants felt about their own circumstances in life.

Morning routines vary wildly for these high achievers. Some wake up at 4:00 A.M. without fail. Others arise when their body says it’s time, prioritizing their eight hours of rest. Some hit the gym immediately upon waking, while others spend this valuable time in quiet reflection, in meditation, journaling, writing, or immersed in a creative pursuit. But there is one thing that none of these people do. None of them meet the day by unconsciously reacting to their environment. They don’t arise hurried or rushed. They’re not flipping on the news or reaching impulsively for their phone to check e-mail or Instagram. In a word, they’re not distracting themselves with matters inconsequential. Instead, they honor this time. They take it seriously. They meet it with mindful intention.

In large swaths of academia and journalism the fallacies are applied with gusto, with ideas attacked or suppressed because their proponents, sometimes from centuries past, bear unpleasant odors and stains. It reflects a shift in one’s conception of the nature of beliefs: from ideas that may be true or false to expressions of a person’s moral and cultural identity. It also bespeaks a change in how scholars and critics conceive of their mission: from seeking knowledge to advancing social justice and other moral and political causes

It is fascinating to discover that individuals who are asked to assign a punishment to a criminal are influenced by factors that they are unaware of (like the presence of a flag in the room) or that they would consciously diavow (like the color of the criminal's skin). It is boring to find that individuals' proposed punishments are influenced by rational considerations such as the severity of the crime and the criminal's previous record. Interesting: we are more willing to help someonw if there is the smell of fresh bread in the air. Boring: we are more willing to help someone if he or she has been kind to us in the past. We sometimes forget that this bias in publication exists and take what is reported in scientific journals and the popular press as an accurate reflection of our best science of how the mind works. But this is like watching the nightly news and concluding that rape, robbery, and murder are part of any individual's everyday life - forgetting that the nightly news doesn't report the vast majority of cases where nothing of this sort happens at all.

However, if our judgments are crooked because we don’t use reason, then everything that follows will be crooked, and we will lose our ability to steady ourselves in the chaos and rush of life. If you want to be steady, if you want clarity, proper judgment is the best way.

FOREWORD Not all who would be are Narcissus. Many who lean over the water see only a vague human figure. Genet sees himself everywhere; the dullest surfaces reflect his image; even in others he perceives himself, thereby bringing to light their deepest secrets. The disturbing theme of the double, the image, the counterpart, the enemy brother, is found in all his works. Each of them has the strange property of being both itself and the reflection of itself. Genet brings before us a dense and teeming throng which intrigues us, transports us and changes into Genet beneath Genet's gaze.

We know that our language is incapable of recalling even the pale reflection of those strange and perished states. The same would be true of this entire journal if it had to be the notation of what I was. I shall therefore make it clear that it is meant to indicate what I am today, as I write it. It is not a quest of time gone by, but a work of art whose pretext−subject is my former life. It will be a present fixed with the help of the past, and not vice versa. Let it be therefore understood that the facts were what I say they were, but the interpretation that I give them is what I am—now.

Nowhere in the world, Rud reflected, was journalism anything but a malignant and wanton power. Later on, as the Common-sense Movement grew, he had to think a lot about that. He had to spread a new system of ideas throughout the world, and journalism would neither instruct nor inform nor lend itself consistently to any sustained propaganda.

Many successful people have a morning ritual. For some, it’s meditation. For others, it’s exercise. For many, it’s journaling—just a few pages where they write down their thoughts, fears, hopes. In these cases, the point is not so much the activity itself as it is the ritualized reflection. The idea is to take some time to look inward and examine.

I lay back in the car and let the colored lights come at me, the music from the radio, the reflection of the guy driving. It all flowed over me with a screaming ache of pain... remember, remember, this is now, and now, and now. Live it, feel it, cling to it. I want to become acutely aware of all I've taken for granted. When you feel that this may be the good-bye, the last time, it hits you harder.

Surrender is when we come to the end of our struggle with ourselves and God can begin. Surrender is acknowledging that we need Divine Intervention; we don’t know it all, we do not see what God sees. When we give ourselves the first 15 minutes of the first hour of the day, to pray, meditate, read, journal, reflect, silently inquire after God, we set the tone for clear thinking throughout our day. - SHANNON TANNER

If we take a moment to reflect on human history we see so much complexity that it’s difficult to comprehend it all. Yet, simple truths are obvious; everyone influences each other either directly or indirectly, we all share this planet regardless of national boundaries, we all require the same nutritional needs with the most important being water, we can easily wage war and kill and at the same time love and have passion for another.

We propose that use of the term “false memory” to describe errors in memory for details directly contributes to removing the social context of abuse from research on memory for trauma. As the term “false memories” has increasingly been used to describe errors in details, the scientific weight of the term has increased. In turn, we see that the term “false memories” is treated as a construct supported by scientific fact, whereas other terms associated with questions about the veracity of abuse memories have been treated as suspect. For example, “recovered memories” often appears in quotations, whereas “false memories” does not (Campbell, 2003).The quotation marks suggest that one term is questioned, whereas the other is accepted as fact. Accepting “false memories” of abuse as fact reflects the subtle assimilation of the term into the cognitive literature, where the term is used increasingly to describe intrusions of semantically related words into lists of related words. The term, rooted in the controversy over the accuracy of abuse memories recalled during psychotherapy (Schacter, 1999), implies generalization of errors in details to memory for abuse—experienced largely by women and children (Campbell, 2003)." from: What's in a Name for Memory Errors? Implications and Ethical Issues Arising From the Use of the Term “False Memory” for Errors in Memory for Details, Journal: Ethics & Behavior

Reflecting this view—and worse—a small-town Georgia newspaper warned: “Can we suppose, for a moment, that the South will submit to a Black Ruler of our Government?” Vowing never to recognize a so-called “negro President,” the journal labeled Lincoln “a notorious nigger thief” and posted a $10,000 reward for “Hannibal’s and ABE’S heads without their bodies,” hinting that Vice President–elect Hannibal Hamlin was himself of African descent. Lincoln kept the vile clipping in his files.

She needed time to reflect, to figure out the possibilities resulting from her interaction with the Shesbow twins. This meant journaling. And fiction. With her father home from work early and the new dog and everything, it felt like a day out of time, a holiday- so why not spend the afternoon writing up her latest ideas for Never Land? She would indulge herself, the same way other girls did with naps, baths, and dresses. She had been playing with the idea of linking all her stories together somehow, maybe into a novel...

The point is, that the function of the novel seems to be changing; it has become an outpost of journalism; we read novels for information about areas of life we don’t know — Nigeria, South Africa, the American army, a coal-mining village, coteries in Chelsea, etc. We read to find out what is going on. One novel in five hundred or a thousand has the quality a novel should have to make it a novel — the quality of philosophy. I find that I read with the same kind of curiosity most novels, and a book of reportage. Most novels, if they are successful at all, are original in the sense that they report the existence of an area of society, a type of person, not yet admitted to the general literate consciousness. The novel has become a function of the fragmented society, the fragmented consciousness. Human beings are so divided, are becoming more and more divided, and more subdivided in themselves, reflecting the world, that they reach out desperately, not knowing they do it, for information about other groups inside their own country, let alone about groups in other countries. It is a blind grasping out for their own wholeness, and the novel-report is a means towards it.

So, Colonna, please demonstrate to our friends how it's possible to respect, or appear to respect, one fundamental principle of democratic journalism, which is separating fact from opinion. ...' 'Simple,' I said. 'Take the major British or American newspapers. If they report, say, a fire or a car accident, then obviously they can't indulge in saying what they think. And so they introduce into the piece, in quotation marks, the statements of a witness, a man in the street, someone who represents public opinion. Those statements, once put in quotes, become facts - in other words, it's a fact that that person expressed that opinion. But it might be assumed that the journalist has only quoted someone who thinks like him. So there will be two conflicting statements to show, as a fact, that there are varying opinions on a particular issue, and the newspaper is taking account of this irrefutable fact. The trick lies in quoting first a trivial opinion and then another opinion that is more respectable, and more closely reflects the journalist's view. In this way, readers are under the impression that they are being informed about two facts, but they're persuaded to accept just one view as being more convincing.

But even when Facebook isn't deliberately exploiting its users, it is exploiting its users—its business model requires it. Even if you distance yourself from Facebook, you still live in the world that Facebook is shaping. Facebook, using our native narcissism and our desire to connect with other people, captured our attention and our behavioral data; it used this attention and data to manipulate our behavior, to the point that nearly half of America began relying on Facebook for news. Then, with the media both reliant on Facebook as a way of reaching readers and powerless against the platform's ability to suck up digital advertising revenue—it was like a paperboy who pocketed all the subscription money—Facebook bent the media's economic model to match its own practices: publications needed to capture attention quickly and consistently trigger high emotional responses to be seen at all. The result, in 2016, was an unending stream of Trump stories, both from the mainstream news and from the fringe outlets that were buoyed by Facebook's algorithm. What began as a way for Zuckerberg to harness collegiate misogyny and self-interest has become the fuel for our whole contemporary nightmare, for a world that fundamentally and systematically misrepresents human needs.

Just like a house we are the doorkeepers to our own beings. We allow who or what comes in and out. It doesn’t have be solely in the house but also outside outside our houses, our yards, our gardens most importantly. If someone or yourself, waters your garden with hot water, it is likely that your garden changes. From colour, the vivrance, to it being able to rebuild trust with you. It will no longer grow or give you the fruits you expect, the only fruit you’ll get is failure and disappointment. Because you allowed someone else into your identity, you allowed something to steal your soul, your breath and voice which made you into a whole.

Writing down Tasks serves a dual purpose. First, having a record of an open task makes it easier to remember even when you’re away from your journal, partly due to a phenomenon known as the Zeigarnik effect. Russian psychiatrist and psychologist Bluma Wulfovna Zeigarnik observed that the staff at her local restaurant was able to remember complex unfilled orders until they were filled, at which point they forgot the details. The friction of an unfinished Task actively engages your mind. Second, by logging Tasks and their state, you’ll also automatically create an archive of your actions. This becomes immensely valuable during Reflection (this page), or when you review your notebook days, months, or years from now. You’ll always know what you were working toward.

...it's exemplification of our moment in American culture and American cultural journalism. It is an accurate document of the discourse of "takes." This movie, that book, this poem, that painting, this record, that show: Make a smart remark and move on. A take is an opinion that has no aspiration to a belief, an impression taht never hardens into a position. Its lightness is its appeal. It is provisional, evanescent, a move in a game, an accredited shallowness, a bulwark against a pause in the conversation. A take is expected not to be true but to be interesting, and even when it is interesting it makes no troublesome claim upon anybody's attention. Another take will quickly follow, and the silence that is a mark of perplexity, of research and reflection, will be mercifully kept at bay. A take asks for no affiliation. It requires no commitment.

In ten minutes Peg had returned with a bundle of stuff. She washed her mistress's rat-tails at the stand, and then tucked her back into freshly laundered sheets. Enticing pattern books and journals lay across the coverlet. To Peg's satisfaction, her mistress began to leaf through The Lady's Magazine. "Your hair has a natural wave." Peg snipped at the ends with the scissors from her chatelaine, curling them into charming spirals. "Would you care for this style?" She held up an illustration of the "Grecian Manner", and deftly wound a bandeau of blue ribbon around her mistress's crown and temple. When Mrs. Croxon lifted the mirror, her face softened. She turned her head from left to right, admiring her reflection. "Now see that ribbon. That is the color you must have for your new gowns. Forget-me-not, and that pistachio color, they are all fashion. Forget those paces and daffodils.

South. In southern courtrooms and medical journals, slaves' misbehavior was often attributed to an inward disposition of character, which meant that there was something invariably, inevitably, perhaps biologically "bad" about the slave. Jim, for instance, was said to have "the habit" and "the character" of "taking his master's horses out at night and riding them without leave."29 This line of thinking was reflected in redhibition law, which defined the commission of murder, rape, theft, or "the habit of running away" as evidence of a "vice of character." Slave "character" was likewise treated as an immutable fact by physician Samuel Cartwright, who held that running away and "rascality" were the misidentified symptoms of mental diseases with physiological cures-the most notable of which was getting slaves to work harder so that they would breathe harder so that their brains would get more oxygen.3°

There must be grounds for doubt as well as belief in order to render the choice more truly a choice, and therefore more deliberate and laden with more personal vulnerability and investment. An overwhelming preponderance of evidence on either side would make our choice as meaningless as would a loaded gun pointed at our heads. The option to believe must appear on one’s personal horizon like the fruit of paradise, perched precariously between sets of demands held in dynamic tension. Fortunately, in this world, one is always provided with sufficient materials out of which to fashion a life of credible conviction or dismissive denial. We are acted upon, in other words, by appeals to our personal values, our yearnings, our fears, our appetites, and our egos. What we choose to embrace, to be responsive to, is the purest reflection of who we are and what we love. That is why faith, the choice to believe, is, in the final analysis, an action that is positively laden with moral significance.

Here’s how I’ve always pictured mitigated free will: There’s the brain—neurons, synapses, neurotransmitters, receptors, brainspecific transcription factors, epigenetic effects, gene transpositions during neurogenesis. Aspects of brain function can be influenced by someone’s prenatal environment, genes, and hormones, whether their parents were authoritative or their culture egalitarian, whether they witnessed violence in childhood, when they had breakfast. It’s the whole shebang, all of this book. And then, separate from that, in a concrete bunker tucked away in the brain, sits a little man (or woman, or agendered individual), a homunculus at a control panel. The homunculus is made of a mixture of nanochips, old vacuum tubes, crinkly ancient parchment, stalactites of your mother’s admonishing voice, streaks of brimstone, rivets made out of gumption. In other words, not squishy biological brain yuck. And the homunculus sits there controlling behavior. There are some things outside its purview—seizures blow the homunculus’s fuses, requiring it to reboot the system and check for damaged files. Same with alcohol, Alzheimer’s disease, a severed spinal cord, hypoglycemic shock. There are domains where the homunculus and that brain biology stuff have worked out a détente—for example, biology is usually automatically regulating your respiration, unless you must take a deep breath before singing an aria, in which case the homunculus briefly overrides the automatic pilot. But other than that, the homunculus makes decisions. Sure, it takes careful note of all the inputs and information from the brain, checks your hormone levels, skims the neurobiology journals, takes it all under advisement, and then, after reflecting and deliberating, decides what you do. A homunculus in your brain, but not of it, operating independently of the material rules of the universe that constitute modern science. That’s what mitigated free will is about. I see incredibly smart people recoil from this and attempt to argue against the extremity of this picture rather than accept its basic validity: “You’re setting up a straw homunculus, suggesting that I think that other than the likes of seizures or brain injuries, we are making all our decisions freely. No, no, my free will is much softer and lurks around the edges of biology, like when I freely decide which socks to wear.” But the frequency or significance with which free will exerts itself doesn’t matter. Even if 99.99 percent of your actions are biologically determined (in the broadest sense of this book), and it is only once a decade that you claim to have chosen out of “free will” to floss your teeth from left to right instead of the reverse, you’ve tacitly invoked a homunculus operating outside the rules of science. This is how most people accommodate the supposed coexistence of free will and biological influences on behavior. For them, nearly all discussions come down to figuring what our putative homunculus should and shouldn’t be expected to be capable of.

Except then a local high school journalism class decided to investigate the story. Not having attended Columbia Journalism School, the young scribes were unaware of the prohibition on committing journalism that reflects poorly on Third World immigrants. Thanks to the teenagers’ reporting, it was discovered that Reddy had become a multimillionaire by using H-1B visas to bring in slave labor from his native India. Dozens of Indian slaves were working in his buildings and at his restaurant. Apparently, some of those “brainy” high-tech workers America so desperately needs include busboys and janitors. And concubines. The pubescent girls Reddy brought in on H-1B visas were not his nieces: They were his concubines, purchased from their parents in India when they were twelve years old. The sixty-four-year-old Reddy flew the girls to America so he could have sex with them—often several of them at once. (We can only hope this is not why Mark Zuckerberg is so keen on H-1B visas.) The third roommate—the crying girl—had escaped the carbon monoxide poisoning only because she had been at Reddy’s house having sex with him, which, judging by the looks of him, might be worse than death. As soon as a translator other than Reddy was found, she admitted that “the primary purpose for her to enter the U.S. was to continue to have sex with Reddy.” The day her roommates arrived from India, she was forced to watch as the old, balding immigrant had sex with both underage girls at once.3 She also said her dead roommate had been pregnant with Reddy’s child. That could not be confirmed by the court because Reddy had already cremated the girl, in the Hindu tradition—even though her parents were Christian. In all, Reddy had brought seven underage girls to the United States for sex—smuggled in by his brother and sister-in-law, who lied to immigration authorities by posing as the girls’ parents.4 Reddy’s “high-tech” workers were just doing the slavery Americans won’t do. No really—we’ve tried getting American slaves! We’ve advertised for slaves at all the local high schools and didn’t get a single taker. We even posted flyers at the grade schools, asking for prepubescent girls to have sex with Reddy. Nothing. Not even on Craigslist. Reddy’s slaves and concubines were considered “untouchables” in India, treated as “subhuman”—“so low that they are not even considered part of Hinduism’s caste system,” as the Los Angeles Times explained. To put it in layman’s terms, in India they’re considered lower than a Kardashian. According to the Indian American magazine India Currents: “Modern slavery is on display every day in India: children forced to beg, young girls recruited into brothels, and men in debt bondage toiling away in agricultural fields.” More than half of the estimated 20.9 million slaves worldwide live in Asia.5 Thanks to American immigration policies, slavery is making a comeback in the United States! A San Francisco couple “active in the Indian community” bought a slave from a New Delhi recruiter to clean house for them, took away her passport when she arrived, and refused to let her call her family or leave their home.6 In New York, Indian immigrants Varsha and Mahender Sabhnani were convicted in 2006 of bringing in two Indonesian illegal aliens as slaves to be domestics in their Long Island, New York, home.7 In addition to helping reintroduce slavery to America, Reddy sends millions of dollars out of the country in order to build monuments to himself in India. “The more money Reddy made in the States,” the Los Angeles Times chirped, “the more good he seemed to do in his hometown.” That’s great for India, but what is America getting out of this model immigrant? Slavery: Check. Sickening caste system: Check. Purchasing twelve-year-old girls for sex: Check. Draining millions of dollars from the American economy: Check. Smuggling half-dead sex slaves out of his slums in rolled-up carpets right under the nose of the Berkeley police: Priceless.