Sheer Persistence Quotes

Writing a book, just like building a library, is an act of sheer defiance. It is a declaration that you believe in the persistence of memory.

because much more often than you’d think, sheer persistence is the difference between success and failure. In

The fragile art of existenceIs kept alive by sheer persistenceThe fragile art of existence.No time for self-pityNo time for dwelling on what should have beenBut is yet to be.

In our culture we tend to equate thinking and intellectual powers with success and achievement. In many ways, however, it is an emotional quality that separates those who master a field from the many who simply work at a job. Our levels of desire, patience, persistence, and confidence end up playing a much larger role in success than sheer reasoning powers. Feeling motivated and energized, we can overcome almost anything. Feeling bored and restless, our minds shut off and we become increasingly passive.

Our levels of desire, patience, persistence, and confidence end up playing a much larger role in success than sheer reasoning powers.

Over time, this unspoken attration continued to blossom, refusing to dwindle or fade, though they had little opportunity to foster or nourish it. Slowly and patiently, Robert's sheer persistence in the chase had revealed his heart, and Charlotte came to realize the nameless thing between them was love.

No matter how solid the rock, waves would eventually erode it through sheer persistence. It was a law of nature, unstoppable and inevitable.

You’re made to feel ugly, and I made ugly beautiful. Just by sheer persistence. Nobody has the right to say that I am ugly, and I will not be a professional victim, you know. Sorry!

Our levels of desire, patience, persistence, and confidence end up playing a much larger role in success than sheer reasoning powers. Feeling motivated and energized, we can overcome almost anything. Feeling bored and restless, our minds shut

On the rare occasion that someone does invite a Muslim to his or her home, differences in culture and hospitality may make the Muslim feel uncomfortable, and the host must be willing to ask, learn, and adapt to overcome this. There are simply too many barriers for Muslim immigrants to understand Christians and the West by sheer circumstance. Only the exceptional blend of love, humility, hospitality, and persistence can overcome these barriers, and not enough people make the effort.

I am you, one day out of five, Tired, empty, hating what I carry But afraid to lay it down, stingy, Angry, doing violence to others By the sheer freight of my gloom, Halfway home, wanting to stop, to quit But keeping going mostly out of spite.

In the diary you find proof that in situations which today would seem unbearable, you lived, looked around and wrote down observations, that this right hand moved then as it does today, when we may be wiser because we are able to look back upon our former condition, and for that very reason have got to admit the courage of our earlier striving in which we persisted even in sheer ignorance.

The idea of being forgotten is terrifying. I fear not just that I, personally, will be forgotten, but that we are all doomed to being forgotten—that the sum of life is ultimately nothing; that we experience joy and disappointment and aches and delights and loss, make our little mark on the world, and then we vanish, and the mark is erased, and it is as if we never existed. If you gaze into that bleakness even for a moment, the sum of life becomes null and void, because if nothing lasts, nothing matters. It means that everything we experience unfolds without a pattern, and life is just a wild, random, baffling occurrence, a scattering of notes with no melody. But if something you learn or observe or imagine can be set down and saved, and if you can see your life reflected in previous lives, and can imagine it reflected in subsequent ones, you can begin to discover order and harmony. You know that you are a part of a larger story that has shape and purpose—a tangible, familiar past and a constantly refreshed future. We are all whispering in a tin can on a string, but we are heard, so we whisper the message into the next tin can and the next string. Writing a book, just like building a library, is an act of sheer defiance. It is a declaration that you believe in the persistence of memory. In Senegal, the polite expression for saying someone died is to say his or her library has burned. When I first heard the phrase, I didn’t understand it, but over time I came to realize it was perfect. Our minds and souls contain volumes inscribed by our experiences and emotions; each individual’s consciousness is a collection of memories we’ve cataloged and stored inside us, a private library of a life lived. It is something that no one else can entirely share, one that burns down and disappears when we die. But if you can take something from that internal collection and share it—with one person or with the larger world, on the page or in a story recited—it takes on a life of its own.

The sheer act of persistently expressing our thoughts on some subject causes us to learn more about that subject, even when no new information has been provided from without.

The idea of being forgotten is terrifying. I fear not just that I, personally, will be forgotten but that we are all doomed to being forgotten; that the sum of life is ultimately nothing; that we experience joy and disappointment and aches and delights and loss, make our little mark on the world, and then we vanish, and the mark is erased, and it is as if we never existed. If you gaze into that bleakness even for a moment, the sum of life becomes null and void, because if nothing lasts nothing matters. Everything we experience unfolds without a pattern, and life is just a baffling occurrence, a scattering of notes with no melody. But if something you learn or observe or imagine can be set down and saved, and if you can see your life reflected in previous lives, and can imagine it reflected in subsequent ones, you can begin to discover order and harmony. You know that you are a part of a larger story that has shape and purpose—a tangible, familiar past and a constantly refreshed future. We are all whispering in a tin can on a string, but we are heard, so we whisper the message into the next tin can and the next string. Writing a book is an act of sheer defiance. It is a declaration that you believe in the persistence of memory.

If, on the other hand, we manage these emotions and allow time to take its course, something remarkable begins to take shape. As we continue to observe and follow the lead of others, we gain clarity, learning the rules and seeing how things work and fit together. If we keep practicing, we gain fluency; basic skills are mastered, allowing us to take on newer and more exciting challenges. We begin to see connections that were invisible to us before. We slowly gain confidence in our ability to solve problems or overcome weaknesses through sheer persistence.

Our levels of desire, patience, persistence and confidence end up playing a much larger role in success than sheer reasoning powers.

Even twenty months into the Trump presidency, new appointees and new policies were not yet in place. If it were still early 2017, the problem might have been understandable, but it was sheer malpractice that bureaucratic inertia persisted in such critical policy areas.

Our levels of desire, patience, persistence, and confidence end up playing a much larger role in success than sheer reasoning powers. Feeling motivated and energized, we can overcome almost anything. Feeling bored and restless, our minds shut off and we become increasingly passive. In

From a very early age Edison became used to doing things for himself, by necessity. His family was poor, and by the age of twelve he had to earn money to help his parents. He sold newspapers on trains, and traveling around his native Michigan for his job, he developed an ardent curiosity about everything he saw. He wanted to know how things worked—machines, gadgets, anything with moving parts. With no schools or teachers in his life, he turned to books, particularly anything he could find on science. He began to conduct his own experiments in the basement of his family home, and he taught himself how to take apart and fix any kind of watch. At the age of fifteen he apprenticed as a telegraph operator, then spent years traveling across the country plying his trade. He had no chance for a formal education, and nobody crossed his path who could serve as a teacher or mentor. And so in lieu of that, in every city he spent time in, he frequented the public library. One book that crossed his path played a decisive role in his life: Michael Faraday’s two-volume Experimental Researches in Electricity. This book became for Edison what The Improvement of the Mind had been for Faraday. It gave him a systematic approach to science and a program for how to educate himself in the field that now obsessed him—electricity. He could follow the experiments laid out by the great Master of the field and absorb as well his philosophical approach to science. For the rest of his life, Faraday would remain his role model. Through books, experiments, and practical experience at various jobs, Edison gave himself a rigorous education that lasted about ten years, up until the time he became an inventor. What made this successful was his relentless desire to learn through whatever crossed his path, as well as his self-discipline. He had developed the habit of overcoming his lack of an organized education by sheer determination and persistence. He worked harder than anyone else. Because he was a consummate outsider and his mind had not been indoctrinated in any school of thought, he brought a fresh perspective to every problem he tackled. He turned his lack of formal direction into an advantage. If you are forced onto this path, you must follow Edison’s example by developing extreme self-reliance. Under these circumstances, you become your own teacher and mentor. You push yourself to learn from every possible source. You read more books than those who have a formal education, developing this into a lifelong habit. As much as possible, you try to apply your knowledge in some form of experiment or practice. You find for yourself second-degree mentors in the form of public figures who can serve as role models. Reading and reflecting on their experiences, you can gain some guidance. You try to make their ideas come to life, internalizing their voice. As someone self-taught, you will maintain a pristine vision, completely distilled through your own experiences—giving you a distinctive power and path to mastery.

learning how to ride your bike? Well, persistence and sheer repetition, certainly. You were going to stick with it no matter how long it took! It also helped that you were enthusiastic about what you set out to achieve—that you could hardly wait to reach your goal. And finally, let’s not underestimate the impact of positive encouragement. You always knew your parents were in your corner, supporting you, rooting for your success.

That space between your ears—that’s yours. You don’t just have to control what gets in, you also have to control what goes on in there. You have to protect it from yourself, from your own thoughts. Not with sheer force, but rather with a kind of gentle, persistent sweeping. Be the librarian who says “Shhh!” to the rowdy kids, or tells the jerk on his phone to please take it outside. Because the mind is an important and sacred place. Keep it clean and clear.

It had been in that moment that he had realized the insanity of war, the futile gesture that in time became all but meaningless, the unreasoning rage that must be nursed long beyond the memory of the incident that had caused the rage, the sheer illogic that one man, by death of misery, might prove a right or uphold a principle. Somewhere, he thought, on the long backtrack of history, the human race had accepted an insanity for a principle and had persisted in it until today that insanity-turned-principle stood ready to wipe out, if not the race itself, at least all of those things, both material and immaterial, that had been fashioned as symbols of humanity through many hard-won centuries.

We are now face to face with the truly Ultimate Ambiguity which is the human spirit. This is the most fascinating ambiguity of all: that as each of us grows up, the mark of our maturity is that we accept our mortality; and yet we persist in our search for immortality. We may believe it's all transient, even that it's all over; yet we believe a future. We believe. We emerge from a cinema after three hours of the most abject degeneracy in a film such as ''La Dolce Vita,'' and we emerge on wings, from the sheer creativity of it; we can fly on, to a future. And the same is true after witnessing the hopelessness of ''Godot'' in the theater, or after the aggressive violence of ''The Rite of Spring'' in the concert hall. Or even after listening to the bittersweet young cynicism of an album called ''Revolver,'' we have wings to fly on.

Finally, the inner accessibility and reflectiveness of theoretical knowledge which cannot basically be withheld from anybody, as can certain emotions and volitions, has a consequence that directly offsets its practical results. In the first place, it is precisely because of their general accessibility that factors quite independent of personal capacities decide on the factual utilization of knowledge. This leads to the enormous preponderance of the most unintelligent 'educated' person over the cleverest proletarian. The apparent equality with which educational materials are available to everyone interested in them is, in reality, a sheer mockery. The same is true of the other freedoms accorded by the liberal doctrines which, though they certainly do not hamper the individual from gaining goods of any kind, do however disregard the fact that only those already privileged in some way or another have the possibility of acquiring them. For just as the substance of education - in spite of, or because of it general availability - can ultimately be acquired only through individual activity, so it gives rise to the most intangible and thus the most unassailable aristocracy, to a distinction between high and low which can be abolished neither (as can socioeconomic differences) by a decree or a revolution. Thus it was appropriate for Jesus to say to the rich youth: 'Give away your goods to the poor', but not for him to say: 'Give your education to the underprivileged'. There is no advantage that appears to those in inferior positions to be so despised, and before which they feel so deprived and helpless, as the advantage of education. For this reason, attempts to achieve practical equality very often and in so many variations scorn intellectual education. This is true of Buddha, the Cynics, certain currents in Christianity, down to Robespierre's 'nous n'avons pas besoin de savants'. In speech and writing - which, viewed abstractly, are a manifestation of its communal nature - makes possible its accumulation, and, especially, its concentration so that, in this respect, the gulf between high and low is persistently widened. The intellectually gifted or the materially independent person will have all the more chances for standing out from the masses the larger and more concentrated are the available educational materials. Just as the proletarian today has many comforts and cultural enjoyments that were formerly denied to him, while at the same time - particularly if we look back over several centuries and millennia - the gulf between his way of life and that of the higher strata has certainly become much deeper, so, similarly, the rise in the general level of knowledge as a whole does not by any means bring about a general levelling, but rather its opposite.

The idea of being forgotten is terrifying. I fear not just that I, personally, will be forgotten, but that we are all doomed to being forgotten—that the sum of life is ultimately nothing; that we experience joy and disappointment and aches and delights and loss, make our little mark on the world, and then we vanish, and the mark is erased, and it is as if we never existed. If you gaze into that bleakness even for a moment, the sum of life becomes null and void, because if nothing lasts, nothing matters. It means that everything we experience unfolds without a pattern, and life is just a wild, random, baffling occurrence, a scattering of notes with no melody. But if something you learn or observe or imagine can be set down and saved, and if you can see your life reflected in previous lives, and can imagine it reflected in subsequent ones, you can begin to discover order and harmony. You know that you are a part of a larger story that has shape and purpose—a tangible, familiar past and a constantly refreshed future. We are all whispering in a tin can on a string, but we are heard, so we whisper the message into the next tin can and the next string. Writing a book, just like building a library, is an act of sheer defiance. It is a declaration that you believe in the persistence of memory.

Why are we still here, struggling to go on? We are now face to face with the truly Ultimate Ambiguity which is the human spirit. This is the most fascinating ambiguity of all: that as each of us grows up, the mark of our maturity is that we accept our mortality; and yet we persist in our search for immortality. We may believe it's all transient, even that it's all over; yet we believe a future. We believe. We emerge from a cinema after three hours of the most abject degeneracy in a film such as “La Dolce Vita”, and we emerge on wings, from the sheer creativity of it; we can fly on, to a future. And the same is true after witnessing the hopelessness of “Godot” in the theater, or after the aggressive violence of “The Rite of Spring” in the concert hall. Or even after listening to the bittersweet young cynicism of an album called “Revolver”, we have wings to fly on. We have to believe in that kind of creativity. I know I do. If I didn't, why would I be bothering to give these lectures? Certainly not to make a gratuitous announcement of the Apocalypse. There must be something in us, and in me, that makes me want to continue; and to teach is to believe in continuing. To share with you critical feelings about the past, to try to describe and assess the present—these actions by their very nature imply a firm belief in a future.

Managerial abilities, bureaucratic skills, technical expertise, and political talent are all necessary, but they can be applied only to goals that have already been defined by military policies, broad and narrow. And those policies can be only as good as strategy, operational art of war, tactical thought, and plain military craft that have gone into their making. At present, the defects of structure submerge or distort strategy and operational art, they out rightly suppress tactical ingenuity, and they displace the traditional insights and rules of military craft in favor of bureaucratic preferences, administrative convenience, and abstract notions of efficiency derived from the world of business management. First there is the defective structure for making of military decisions under the futile supervision of the civilian Defense Department; then come the deeply flawed defense policies and military choices, replete with unnecessary costs and hidden risks; finally there come the undoubted managerial abilities, bureaucratic skills, technical expertise, and political talents, all applied to achieve those flawed policies and to implement those flawed choices. By this same sequence was the fatally incomplete Maginot Line built, as were all the Maginot Lines of history, each made no better by good government, technical talent, careful accounting, or sheer hard work. Hence the futility of all the managerial innovations tried in the Pentagon over the years. In the purchasing of weapons, for example, “total package” procurement, cost plus incentive contracting, “firm fixed price” purchasing have all been introduced with much fanfare, only to be abandoned, retried, and repudiated once again. And each time a new Secretary of Defense arrives, with him come the latest batch of managerial innovations, many of them aimed at reducing fraud, waste, and mismanagement-the classic trio endlessly denounced in Congress, even though they account for mere percentage points in the total budget, and have no relevance at all to the failures of combat. The persistence of the Administrator’s Delusion has long kept the Pentagon on a treadmill of futile procedural “reforms” that have no impact at all on the military substance of our defense. It is through strategy, operational art, tactical ingenuity, and military craft that the large savings can be made, and the nation’s military strength greatly increased, but achieving long-overdue structural innovations, from the central headquarters to the combat forces, from the overhead of bases and installations to the current purchase of new weapons. Then, and only then, will it be useful to pursue fraud, waste, and mismanagement, if only to save a few dollars more after the billions have already been saved. At present, by contrast, the Defense Department administers ineffectively, while the public, Congress, and the media apply their energies to such petty matters as overpriced spare parts for a given device in a given weapon of a given ship, overlooking at the same time the multibillion dollar question of money spent for the Navy as a whole instead of the Army – whose weakness diminishes our diplomatic weight in peacetime, and which could one day cause us to resort to nuclear weapons in the face of imminent debacle. If we had a central military authority and a Defense Department capable of strategy, we should cheerfully tolerate much fraud, waste, and mismanagement; but so long as there are competing military bureaucracies organically incapable of strategic combat, neither safety nor economy will be ensured, even if we could totally eliminate every last cent of fraud, waste, and mismanagement.

We all go through periods of dryness in our prayers, don’t we? I doubt (but ask your directeur) whether they are necessarily a bad symptom. I sometimes suspect that what we feel to be our best prayers are really our worst; that what we are enjoying is the satisfaction of apparent success, as in executing a dance or reciting a poem. Do our prayers sometimes go wrong because we insist on trying to talk to God when He wants to talk to us? Joy tells me that once, years ago, she was haunted one morning by a feeling that God wanted something of her, a persistent pressure like the nag of a neglected duty. And till mid-morning she kept on wondering what it was. But the moment she stopped worrying, the answer came through as plain as a spoken voice. It was “I don’t want you to do anything. I want to give you something”; and immediately her heart was full of peace and delight. St. Augustine says “God gives where He finds empty hands”. A man whose hands are full of parcels can’t receive a gift. Perhaps these parcels are not always sins or earthly cares, but sometimes our own fussy attempts to worship Him in our way. Incidentally, what most often interrupts my own prayers is not great distractions but tiny ones—things one will have to do or avoid in the course of the next hour. . . . Yes—it is sometimes hard to obey St. Paul’s “Rejoice”. We must try to take life moment by moment. The actual present is usually pretty tolerable, I think, if only we refrain from adding to its burden that of the past and the future. How right Our Lord is about “sufficient to the day”. Do even pious people in their reverence for the more radiantly divine element in His sayings, sometimes attend too little to their sheer practical common-sense? . . . Let us by all means pray for one another: it is perhaps the only form of “work for re-union” which never does anything but good. God bless you.

From Life, Volume III, by Unspiek, Baron Bodissey: I am constantly startled and often amused by the diverse attitudes toward wealth to be found among the peoples of the Oikumene. Some societies equate affluence with criminal skill; for others wealth represents the gratitude of society for the performance of valuable services. My own concepts in this regard are easy and clear, and I am sure that the word ‘simplistic’ will be used by my critics. These folk are callow and turgid of intellect; I am reassured by their howls and yelps. For present purposes I exclude criminal wealth, the garnering of which needs no elaboration, and a gambler’s wealth which is tinsel. In regard, then, to wealth: Luxury and privilege are the perquisites of wealth. This would appear a notably bland remark, but is much larger than it seems. If one listens closely, he hears deep and far below the mournful chime of inevitability. To achieve wealth, one generally must thoroughly exploit at least three of the following five attributes: Luck. Toil, persistence, courage. Self-denial. Short-range intelligence: cunning, improvisational ability. Long-range intelligence: planning, the perception of trends. These attributes are common; anyone desiring privilege and luxury can gain the precursory wealth by making proper use of his native competence. In some societies poverty is considered a pathetic misfortune, or noble abnegation, hurriedly to be remedied by use of public funds. Other more stalwart societies think of poverty as a measure of the man himself. The critics respond: What an unutterable ass is this fellow Unspiek! I am reduced to making furious scratches and crotchets with my pen! — Lionel Wistofer, in The Monstrator I am poor; I admit it! Am I then a churl or a noddy? I deny it with all the vehemence of my soul! I take my bite of seed-cake and my sip of tea with the same relish as any paunchy plutocrat with bulging eyes and grease running from his mouth as he engulfs ortolans in brandy, Krokinole oysters, filet of Darango Five-Horn! My wealth is my shelf of books! My privileges are my dreams! — Sistie Fael, in The Outlook … He moves me to tooth-chattering wrath; he has inflicted upon me, personally, a barrage of sheer piffle, and maundering insult which cries out to the Heavens for atonement. I will thrust my fist down his loquacious maw; better, I will horsewhip him on the steps of his club. If he has no club, I hereby invite him to the broad and convenient steps of the Senior Quill-drivers, although I must say that the Inksters maintain a superior bar, and this shall be my choice since, after trouncing the old fool, I will undoubtedly ask him in for a drink. — McFarquhar Kenshaw, in The Gaean

...an unlikely group pieced together these past few weeks from parties and family references, friend-of-friend happenstance, and (in one case, just now being introduced) sheer, scarcely tolerable intrusiveness-five people who, in normal life back home, would have been satisfied never to have known one another. Five young expatriates hunch around an undersized cafe table: a moment of total insignificance, and not without a powerful whiff of cliche. Unless you were one of them. Then this meaningless, overdrawn moment may (then or later) seem to be somehow the summation of both an era and your own youth, your undeniably defining afternoon (though you can hardly say that aloud without making a joke of it). Somehow this one game of Sincerity becomes the distilled recollection of a much longer series of events. It persistantly rises to the surface of your memory-that afternoon when you fell in love with a person or a place or a mood, when you savored the power of fooling everyone, when you discovered some great truth about the world, when (like a baby duck glimpsing your quacking mother's waddling rear for the first time) an indelible brand was seared into your heart, which is, of course, a finate space with limited room for searing. Despite its insignificance, there was this moment, this hour or two, this spring afternoon blurring into evening on a cafe patio in a Central European capital in the opening weeks of its post-Communist era. The glasses of liqueur. The diamond dapples of light between oval, leaf-shaped shadows, like optical illusions. The trellised curve of the cast-iron fence seperating the patio from its surrounding city square. The uncomfortable chair. Someday this too will represent someone's receding, cruelly unattainable golden age. (4-5)

Our levels of desire, patience, persistence, and confidence end up playing a much larger role in success than sheer reasoning powers. Feeling motivated and energized, we can overcome almost anything. Feeling bored and restless, our minds shut off and we become increasingly passive.

ultimately nothing; that we experience joy and disappointment and aches and delights and loss, make our little mark on the world, and then we vanish, and the mark is erased, and it is as if we never existed. If you gaze into that bleakness even for a moment, the sum of life becomes null and void, because if nothing lasts, nothing matters. It means that everything we experience unfolds without a pattern, and life is just a wild, random, baffling occurrence, a scattering of notes with no melody. But if something you learn or observe or imagine can be set down and saved, and if you can see your life reflected in previous lives, and can imagine it reflected in subsequent ones, you can begin to discover order and harmony. You know that you are a part of a larger story that has shape and purpose—a tangible, familiar past and a constantly refreshed future. We are all whispering in a tin can on a string, but we are heard, so we whisper the message into the next tin can and the next string. Writing a book, just like building a library, is an act of sheer defiance. It is a declaration that you believe in the persistence of memory. In Senegal, the polite expression for saying someone died is to say his or her library has burned. When I first heard the phrase, I didn’t understand it, but over time I came to realize it was perfect. Our minds and souls contain volumes inscribed by our experiences and emotions; each individual’s consciousness is a collection of memories we’ve cataloged and stored inside us, a private library of a life lived. It is something that no one else can entirely share, one that burns down and disappears when we die. But if you can take something from that internal collection and share it—with one person or with the larger world, on the page or in a story recited—it takes on a life of its own.

The first step of good democracy is to choose a good leader, or more importantly, to not choose an animal as a leader - yet we made that ghastly mistake in 2016 by electing the most non-presidential creature on earth as the leader of our United States of America. There are good presidents, there are not so good presidents, but the unique problem with the president that we chose in the previous election was that it was not even a civilized human to begin with - it was an "it" not a he or she or they, and even after being handed over the very lives of the people that savage beast showed no sign of accountability whatsoever. Thus, we broke our democracy in 2016, but with sheer determination and conscientious persistence we have succeeded in fixing that mistake. Yes, I am filled with joy unspeakable to say out loud, that we have corrected our mistake and fixed the democracy into its usual imperfect but functional state. I say imperfect because democracy by nature is not perfect, but the problem we created last time was that we took things too far, and in the process turned a somewhat functional democracy into an absolutely dysfunctional one - in short, we broke it. And had the leader we chose been a smart one, that is, if that idiot had been not an idiot, but an actual cunning dictator, we wouldn't be celebrating our victory as a civilized people today, instead we would be mourning the burial of democracy. Fortunately, the insane ravings of a brainless, spineless and heartless maniac will no longer have to be considered as the statements originating from the sacred office of the President of the United States of America. We have fixed the broken democracy - yes - but the problems that existed before the maniac came to power still exist today. Therefore, we may cherish the restoration of our democracy as much as we want, the real work begins now. Choosing a proper human as a President doesn't magically make the problems of our nation disappear - those problems still exist - and they'll continue to give us chills time and again, unless we as a people stand accountable, both the government and the citizenry alike, and start working on those problems. Remember, the United States of America is not the responsibility of merely the President, the Vice President and their administration, it is the responsibility of each and every one of us whose veins carry the spirit of liberty and whose nerves carry the torrents of bravery. We have won the battle of making the White House human again, but the war has just begun - the war against systemic racism, against misogyny, against homophobia, against islamophobia, against gun violence, and against post-pandemic health and economic crisis. So, though we may celebrate the victory for a short while, we mustn't lose sight of the issues - we must now actually start working as one people - as the American people to heal the wounds on the soul of our land of liberty. It's time to once again start dreaming and working towards the impossible dream - the dream of freedom not oppression, the dream of assimilation not discrimination, and above all, the dream of ascension not descension. Never forget my friend, AMERICA means Affectionate, Merciful, Egalitarian, Responsible, Inclusive, Conscientious and Accepting.

We are all whispering into the next tin can and the next string. Writing a book, just like building a library, is a sheer act of defiance. It is a declaration that you believe in the persistence of memory.

where was Being? Does that come into being or go away? It just Is. Identify with that, hold nothing higher than that, find that within yourself, and you will be grounded in the extraordinary persistence of Existence itself. The sheer permanence, strength and unchangeable quality of Existence becomes your self understanding, rather than simply dishwasher, donut maker, cosmic dancer of dust to dust. So ask yourself, throughout the day: Am I loving Being with all of my heart? And by loving Being with all of your heart—as opposed to giving it the cosmic keys to your life—your selfish self has nowhere to go, dissolving into the bliss of Existence loving Itself. That is the sound that emerges from the empty bag of corn bugles.

I have come to believe that the prayer of praise is the highest form of communion with God, and one that always releases a great deal of power into our lives. Praising Him is not something we do because we feel good; rather it is an act of obedience. Often the prayer of praise is done in sheer teeth-gritting willpower; yet when we persist in it, somehow the power of God is released into us and into the situation. At first in a trickle perhaps, but later in a growing stream that finally floods us and washes away the old hurts and scars.

We are all whispering in a tin can on a string, but we are heard, so we whisper the message into the next tin can and the next string. Writing a book, just like building a library, is a sheer act of sheer defiance. It is a declaration that you believe in the persistence of memory.

Then there is the very human tendency to enter or persist in a close relationship out of sheer fear of being alone, overaroused, or faced with new or frightening situations. I think this is a major reason why research finds that one-third of college students fall in love during their first year away from home. We’re all social animals, feeling safer in each other’s company. But you don’t want to put up with just anyone out of fear of being alone. The other will sense it eventually and be hurt or take advantage of you. You both deserve better. Look back over your love history. Did you fall in love out of fear of being alone? I believe that HSPs ought to feel that they can survive at least for a while without a close, romantic relationship. Otherwise, we are not free to wait for a person we really like. If you cannot live alone yet, it’s nothing to be ashamed of. Most likely something damaged your trust in the world, or someone wanted you not to develop that trust. But if it’s practical, do try living on your own. Should it seem too difficult, work it through with a therapist to support and coach you—someone who will not abuse or abandon you and who has no interest in the outcome except seeing you self-sufficient.

There are simply too many barriers for Muslim immigrants to understand Christians and the West by sheer circumstance. Only the exceptional blend of love, humility, hospitality, and persistence can overcome these barriers, and not enough people make the effort.

As Flannery O’Connor and Alice Munro have shown, it’s one thing to teach yourself to write and another to train your editors to read you. Both these regional writers – each stubbornly invested in particularity – educated their publishers and their readers with sheer persistence, by holding their nerve. Every Australian reader is forced to accommodate the strangeness of overseas – usually American or British – fictional settings. To keep up you need to adapt to new and weird idioms and soon these become normative. This provincial form of cosmopolitanism isn’t optional. Similarly, a reader from some no-account place like Perth is expected to adjust their senses eastward with no reciprocity. At nineteen and twenty it was a nasty surprise to realize just how resistant a Sydney or Melbourne editor could be to the appearance on the page of Australian places and species with which they were unfamiliar. It may be hard to believe at this distance, but in my early days it wasn’t just the foreign publishers suggesting I append a glossary to the end of a novel. As I recall, the pesky dugite (Pseudonaja affinis) caused the most editorial grief at home and abroad, and I was tempted to follow St Patrick’s lead and ban elapid snakes entirely. But I kept coming back to Flannery O’Connor. Not only was she misunderstood in New York, she was a problem for folks at home in Georgia, too. I loved her craft and the singularity of her world. But I also admired O’Connor’s cussedness, her refusal to come to heel. She was an important influence.

The animal world provides many examples of female dominance as well as male. As far as I can tell, the human past contains some arguable examples of female social dominance or intergender equality and cooperation, but it has been marked for the last few thousand years by patriarchal social structure. Theories differ on this but one has it that dimorphism is central. Sexual dimorphism refers to inequality in physical size, and human males are on average bigger and stronger than females. In challenging adaptive environments with small populations, females would have to devote more time to breastfeeding, childrearing, protection of the young, and domestic tasks, while males hunted and performed other physical tasks. With the advent of agriculture and the invention of the plough, muscle power was crucial. Given our frequently violent past, males would probably have engaged more often in physical conflict and warfare. It has also been suggested that females would probably have selected stronger males for protection. All of this is contentious enough, but modern feminists argue that primitive circumstances no longer pertain and that most tasks can now be performed by either gender, thus rendering dimorphically contingent historical and prehistorical differences defunct. However, dimorphism persists and underpins violence. Men commit the vast majority of violent crimes. Perhaps out of sheer self-interest, tradition and habit, males also retain most social power. Male attitudes may be challenged, but, allowing that we may generalize, men remain relatively less emotionally invested, less communicative, and more competitive than women.

The world doesn't learn and grow and change with the seasons. It comes from hard work. From kindness and courage and sheer stubborn persistence.

The idea of being forgotten is terrifying. I fear not just that I, personally, will be forgotten, but that we are all doomed to being forgotten—that the sum of life is ultimately nothing; that we experience joy and disappointment and aches and delights and loss, make our little mark on the world, and then we vanish, and the mark is erased, and it is as if we never existed. If you gaze into that bleakness even for a moment, the sum of life becomes null and void, because if nothing lasts, nothing matters. It means that everything we experience unfolds without a pattern, and life is just a wild, random, baffling occurrence, a scattering of notes with no melody. But if something you learn or observe or imagine can be set down and saved, and if you can see your life reflected in previous lives, and can imagine it reflected in subsequent ones, you can begin to discover order and harmony. You know that you are a part of a larger story that has shape and purpose—a tangible, familiar past and a constantly refreshed future. We are all whispering in a tin can on a string, but we are heard, so we whisper the message into the next tin can and the next string. Writing a book, just like building a library, is an act of sheer defiance. It is a declaration that you believe in the persistence of memory. In Senegal, the polite expression for saying someone died is to say his or her library has burned. When I first heard the phrase, I didn’t understand it, but over time I came to realize it was perfect. Our minds and souls contain volumes inscribed by our experiences and emotions; each individual’s consciousness is a collection of memories we’ve cataloged and stored inside us, a private library of a life lived. It is something that no one else can entirely share, one that burns down and disappears when we die. But if you can take something from that internal collection and share it—with one person or with the larger world, on the page or in a story recited—it takes on a life of its own.” — The Library Book by Susan Orlean L

ARDUOUS EASE - A HAIKU River's kind caress, Rocks yield to its persistence, Work with ease, sheer force.

The idea of being forgotten is terrifying. I fear not just that I, personally, will be forgotten, but that we are all doomed to being forgotten - that the sum of life is ultimately nothing; that we experience joy and disappointment and aches and delights and loss, make our little mark on the world, and then we vanish, and the mark is erased, and it is as if we never existed. ..But if something you learn or observe or imagine can be set down and saved, and if you can see your life reflected in previous lives, and can imagine it reflected in subsequent ones, you can begin to discover order and harmony. You know the you are part of a larger story that has shape and purpose - a tangible, familiar past and a constantly refreshed future. ... Writing a book, just like building a library, is an act of sheer defiance. It is a declaration that you believe in the persistence of memory.

One of the most effective guidelines is not to get stuck on a single approach. If diagramming the design in UML isn't working, write it in English. Write a short test program. Try a completely different approach. Think of a brute-force solution. Keep outlining and sketching with your pencil, and your brain will follow. If all else fails, walk away from the problem. Literally go for a walk, or think about something else before returning to the problem. If you've given it your best and are getting nowhere, putting it out of your mind for a time often produces results more quickly than sheer persistence can. You don't have to solve the whole design problem at once. If you get stuck, remember that a point needs to be decided but recognize that you don't yet have enough information to resolve that specific issue. Why fight your way through the last 20 percent of the design when it will drop into place easily the next time through? Why make bad decisions based on limited experience with the design when you can make good decisions based on more experience with it later? Some people are uncomfortable if they don't come to closure after a design cycle, but after you have created a few designs without resolving issues prematurely, it will seem natural to leave issues unresolved until you have more information (Zahniser 1992, Beck 2000).

Roscoe had fallen asleep from sheer exhaustion. He awoke to find persistent itching on his stomach. He scratched it through his T-shirt. He went back to sleep. But dreams kept him from sleeping soundly. That and the itching. He woke again and felt the itchy spot. There was a lump there. Like a swelling. And when he held still and pressed his fingers against the spot he could feel something moving under the skin. The small room was suddenly very cold. Roscoe shivered. He went to the window hoping for light. There was a moon but the light was faint. Roscoe pulled his shirt over his head. He looked down at the spot on his stomach. It was moving. The flesh itself. He could feel it under his fingertips. Like something poking back at him. But he couldn’t feel it from the inside, couldn’t feel it in his stomach. And he realized that his entire body was numb. He could feel with his fingertips but not the skin of his stomach— The skin split! “Ahhhh!” He was touching it as it split, and he shrieked in terror and something pushed its way out through a bloodless hole. “Oh, God, oh, God, oh, no no no no!” Roscoe screamed and leaped for the door. His hand clawed at the knob as he babbled and wept and the door was locked, locked, oh, God, no, they had locked him in. He banged at the door, but it was the middle of the night. Who would hear him in the empty town hall? “Hey! Hey! Is anyone there? Help me. Help me. Please, please, someone help me!” He banged and the thing in his belly stuck out half an inch. He was scared to look at it. But he did and he screamed again because it was a mouth now, a gnashing insect mouth full of parts like no normal mouth. Hooked, wicked mandibles clicked. It was inside him, chewing its way out. Hatching from him. “Help me, help me, don’t leave me here like this!” But who would hear him? Sinder? No. Not anymore. That was over. All over. And he was alone and friendless. No one even to hear as he screamed and begged. The window. He grabbed the pillow from his bed and pushed it against the glass and then punched it hard. The pane shattered. He took off his shoe and smashed at the starred glass until most of it fell tinkling to the street below. Then he screamed for help. Screamed into the Perdido Beach night air. No answer. “Help me! Please, please, oh, God, please help me! You can’t just leave me locked up!” But still, no answer. Fear took hold of him, deep crazy-making fear. No. No. No no no no, this couldn’t be happening. He hadn’t done anything to hurt anyone, he hadn’t done anything awful. Why? Why was this happening to him? Roscoe fell to his knees and begged God. God, please, no, no, no, I didn’t do anything wrong. I wasn’t brave or strong but I wasn’t bad, either. Not like this, please, God, no no no, not like this. Roscoe felt an itching in the middle of his back. He sat down and cried.

Believing can mean something a good deal less than certainty. I believe the bus will come in five minutes, but I can’t be sure. Or sometimes it can mean the kind of knowledge which is acquired after scrupulous review of evidence to build up a cumulative case for some conviction. But believing [as Scripture presents it] is not half-certainty, nor the fruit of mental effort. It’s belief in the deep, strong sense of giving allegiance to something which overwhelms us. To believe in the Lord Jesus…is to do far more than simply give him a passing nod with the mind or even to honor him with our religious devotion. It’s the astonished business of being so overthrown by his reality, so mastered by his sheer presence, so judged by him, that we can do nothing other than acknowledge that he is supremely real, supremely true. To believe in him is to confess him—to affirm with mind and will and heart that he fills all things, that our only hope lies in his name. ¶ Belief in this sense concerns the entire shape of a personal life. It embraces the whole of us. It’s not one department of our life, something in which we engage alongside all the other things we do—working, loving, hoping, creating, worrying, and so on. Believing is about the way in which we dispose the world of our existence. We believe when we’re totally shaped by something outside of us, acknowledging that it has put a decisive stamp on all that we are and all that we do. This is why belief in this deep, strong sense defines us completely: We’re “believers,” doing all that we do out of the inescapable conviction that the Lord Jesus is the persistent factor in the whole of our life. Believing in him, confessing him, involves no less than everything.

no matter what happened to him now, whatever became of what was left of humanity… nothing could take away his experiences of these last remarkable few weeks. Nothing could reverse, not really, the striking ways in which Wesley had grown. And nothing could erase the contributions he’d been able to make to the cause – finally, fumblingly, through sheer trial-and-error and dogged persistence. He’d been part of a great undertaking. And part of a team.