Slow Achievement Quotes

A general “law of least effort” applies to cognitive as well as physical exertion. The law asserts that if there are several ways of achieving the same goal, people will eventually gravitate to the least demanding course of action. In the economy of action, effort is a cost, and the acquisition of skill is driven by the balance of benefits and costs. Laziness is built deep into our nature.

I’m a modern man, a man for the millennium. Digital and smoke free. A diversified multi-cultural, post-modern deconstruction that is anatomically and ecologically incorrect. I’ve been up linked and downloaded, I’ve been inputted and outsourced, I know the upside of downsizing, I know the downside of upgrading. I’m a high-tech low-life. A cutting edge, state-of-the-art bi-coastal multi-tasker and I can give you a gigabyte in a nanosecond! I’m new wave, but I’m old school and my inner child is outward bound. I’m a hot-wired, heat seeking, warm-hearted cool customer, voice activated and bio-degradable. I interface with my database, my database is in cyberspace, so I’m interactive, I’m hyperactive and from time to time I’m radioactive. Behind the eight ball, ahead of the curve, ridin the wave, dodgin the bullet and pushin the envelope. I’m on-point, on-task, on-message and off drugs. I’ve got no need for coke and speed. I've got no urge to binge and purge. I’m in-the-moment, on-the-edge, over-the-top and under-the-radar. A high-concept, low-profile, medium-range ballistic missionary. A street-wise smart bomb. A top-gun bottom feeder. I wear power ties, I tell power lies, I take power naps and run victory laps. I’m a totally ongoing big-foot, slam-dunk, rainmaker with a pro-active outreach. A raging workaholic. A working rageaholic. Out of rehab and in denial! I’ve got a personal trainer, a personal shopper, a personal assistant and a personal agenda. You can’t shut me up. You can’t dumb me down because I’m tireless and I’m wireless, I’m an alpha male on beta-blockers. I’m a non-believer and an over-achiever, laid-back but fashion-forward. Up-front, down-home, low-rent, high-maintenance. Super-sized, long-lasting, high-definition, fast-acting, oven-ready and built-to-last! I’m a hands-on, foot-loose, knee-jerk head case pretty maturely post-traumatic and I’ve got a love-child that sends me hate mail. But, I’m feeling, I’m caring, I’m healing, I’m sharing-- a supportive, bonding, nurturing primary care-giver. My output is down, but my income is up. I took a short position on the long bond and my revenue stream has its own cash-flow. I read junk mail, I eat junk food, I buy junk bonds and I watch trash sports! I’m gender specific, capital intensive, user-friendly and lactose intolerant. I like rough sex. I like tough love. I use the “F” word in my emails and the software on my hard-drive is hardcore--no soft porn. I bought a microwave at a mini-mall; I bought a mini-van at a mega-store. I eat fast-food in the slow lane. I’m toll-free, bite-sized, ready-to-wear and I come in all sizes. A fully-equipped, factory-authorized, hospital-tested, clinically-proven, scientifically- formulated medical miracle. I’ve been pre-wash, pre-cooked, pre-heated, pre-screened, pre-approved, pre-packaged, post-dated, freeze-dried, double-wrapped, vacuum-packed and, I have an unlimited broadband capacity. I’m a rude dude, but I’m the real deal. Lean and mean! Cocked, locked and ready-to-rock. Rough, tough and hard to bluff. I take it slow, I go with the flow, I ride with the tide. I’ve got glide in my stride. Drivin and movin, sailin and spinin, jiving and groovin, wailin and winnin. I don’t snooze, so I don’t lose. I keep the pedal to the metal and the rubber on the road. I party hearty and lunch time is crunch time. I’m hangin in, there ain’t no doubt and I’m hangin tough, over and out!

The power of "can't": The word "can't" makes strong people weak, blinds people who can see, saddens happy people, turns brave people into cowards, robs a genius of their brilliance, causes rich people to think poorly, and limits the achievements of that great person living inside us all.

One bulb at a time. There was no other way to do it. No shortcuts--simply loving the slow process of planting. Loving the work as it unfolded. Loving an achievement that grew slowly and bloomed for only three weeks each year.

I now see my life, not as a slow shaping of achievment to fit my preconceived purposes, but as the gradual discovery of a purpose which I did not know.

Not too long ago thousands spent their lives as recluses to find spiritual vision in the solitude of nature. Modern man need not become a hermit to achieve this goal, for it is neither ecstasy nor world-estranged mysticism his era demands, but a balance between quantitative and qualitative reality. Modern man, with his reduced capacity for intuitive perception, is unlikely to benefit from the contemplative life of a hermit in the wilderness. But what he can do is to give undivided attention, at times, to a natural phenomenon, observing it in detail, and recalling all the scientific facts about it he may remember. Gradually, however, he must silence his thoughts and, for moments at least, forget all his personal cares and desires, until nothing remains in his soul but awe for the miracle before him. Such efforts are like journeys beyond the boundaries of narrow self-love and, although the process of intuitive awakening is laborious and slow, its rewards are noticeable from the very first. If pursued through the course of years, something will begin to stir in the human soul, a sense of kinship with the forces of life consciousness which rule the world of plants and animals, and with the powers which determine the laws of matter. While analytical intellect may well be called the most precious fruit of the Modern Age, it must not be allowed to rule supreme in matters of cognition. If science is to bring happiness and real progress to the world, it needs the warmth of man's heart just as much as the cold inquisitiveness of his brain.

To achieve accurate knowledge of others, if such a thing were possible, we could only ever arrive at it through the slow and unsure recognition of our own initial optical inaccuracies. However, such knowledge is not possible: for, while our vision of others is being adjusted, they, who are not made of mere brute matter, are also changing; we think we have managed to see them more clearly, but they shift; and when we believe we have them fully in focus, it is merely our older images of them that we have clarified, but which are themselves already out of date.

Don't be in a hurry to achieve your dreams. Take a day to play with your kids and relax - your dreams will still be there tomorrow.

luck plays a large role in every story of success; it is almost always easy to identify a small change in the story that would have turned a remarkable achievement into a mediocre outcome.

But the perception of life as an organic unity is a slow achievement, and depends for its growth on a people's entry into the main current of world-events.

Rather than labeling our destination as unreachable and fretting about it from a distance, we need to calm down and slow down to preserve our energy so that we can eventually reach it.

She could not descend to an existence where her brain would explode under the pressure of forcing itself not to outdistance incompetence. She could not function to the rule of: Pipe down-keep down-slow down-don't do your best, it is not wanted!

I began to have an idea of my life, not as the slow shaping of achievement to fit my preconceived purposes, but as the gradual discovery and growth of a purpose which I did not know.

Keep your focus on the things you can actually control. Choosing to center on anything else will either stop you in your tracks or significantly slow you down.

Among men who rise to fame and leadership two types are recognizable-those who are born with a belief in themselves and those in whom it is a slow growth dependent on actual achievement. To men of the last type their own success is a constant surprise, and its fruits the more delicious, yet to be tested cautiously with a haunting sense of doubt whether it is not all a dream. In that doubt lies true modesty, not the sham of insincere self-depreciation but the modesty of "moderation," in the Greek sense. It

Keep moving in the direction of your dreams. No matter how slows it may seems, stay focus, you will get to the finish line.

He captured movement, he registered nuance, he was empathetic on the page in a way he never seemed to achieve in real life.

Thirty years later he could not come to any other conclusion: women were indisputably better than men. They were gentler, more affectionate, more loving and more compassionate, they were rarely violent, selfish, cruel or self-centred. Moreover, they were more rational, more intelligent and more hardworking. What on earth were men for? Michael wondered as he watched sunlight play across the closed curtains. In earlier times, when bears were more common, perhaps masculinity served a particular function, but for centuries now, men served no useful purpose. For the most part, they assuaged their boredom playing squash, which was a lesser evil; but from time to time they felt the need to change history - which expressed itself in leading a revolution or starting a war somewhere. Aside from the senseless suffering they caused, revolutions and war destroyed the achievements of the past, forcing societies to build again. Without the notion of continuous progress, human evolution took random, irregular and violent turns for which men (with their predilection for risk and danger, their repulsive egotism, their volatile nature and their violent tendencies) were directly to blame. A society of women would be immeasurably superior, tracing a slow, unwavering progression, with no U-turns and no chaotic insecurity, towards a general happiness.

Evil is not one large entity, but a collection of countless, small depravities brought up from the muck by petty men. Many have traded the enrichment of vision for a gray fog of mediocrity--the fertile inspiration of striving and growth, for mindless stagnation and slow decay--the brave new ground of the attempt, for the timid quagmire of apathy. Many of you have traded freedom not even for a bowl of soup, but worse, for the spoken empty feelings of others who say that you deserve to have a full bowl of soup provided by someone else. Happiness, joy, accomplishment, achievement . . . are not finite commodities, to be divided up. Is a child’s laughter to be divided and allotted? No! Simply make more laughter! Every person’s life is theirs by right. An individual’s life can and must belong only to himself, not to any society or community, or he is then but a slave. No one can deny another person their right to their life, nor seize by force what is produced by someone else, because that is stealing their means to sustain their life. It is treason against mankind to hold a knife to a man’s throat and dictate how he must live his life. No society can be more important than the individuals who compose it, or else you ascribe supreme importance, not to man, but to any notion that strikes the fancy of the society, at a never-ending cost of lives. Reason and reality are the only means to just laws; mindless wishes, if given sovereignty, become deadly masters. Surrendering reason to faith in unreasonable men sanctions their use of force to enslave you--to murder you. You have the power to decide how you will live your life. Those mean, unreasonable little men are but cockroaches, if you say they are. They have no power to control you but that which you grant them!

[T]here were two musics progressing at one time before the seat of Ilúvatar, and they were utterly at variance. The one was deep and wide and beautiful, but slow and blended with an immeasurable sorrow, from which its beauty chiefly came. The other had now achieved a unity of its own; but it was loud, and vain, and endlessly repeated; and it had little harmony, but rather a clamorous unison as of many trumpets braying upon a few notes. And it essayed to drown the other music by the violence of its voice, but it seemed that its most triumphant notes were taken by the other and woven into its own solemn pattern.

It is useful to remember, however, that neglecting valid stereotypes inevitably results in suboptimal judgments. Resistance to stereotyping is a laudable moral position, but the simplistic idea that the resistance is costless is wrong. The costs are worth paying to achieve a better society, but denying that the costs exist, while satisfying to the soul and politically correct, is not scientifically defensible.

He heard Tamara scream his name, and Jasper yell, “We’re supposed to stay here,” but Call didn’t slow. He was going to be the apprentice that Aaron thought he was, the one who there was nothing wrong with. He was going to do the kind of things that got you mysterious heroic achievements on your wristband. He was going to throw himself right into the fray. He tripped over a loose stone, fell, and rolled to the bottom of the hill, banging his elbow hard on a tree root. Okay, he thought, not the best start.

Sometimes my successes come quickly and at other times they are terribly slow to arrive. It is not my place to determine the speed at which they arrive or if they arrive at all. My place is to keep forging ahead no matter what.

It is that flavor exuded by women who have fashioned an earthy and simplified sexual adjustment to their environment, borne their young, achieved an unthinking physical confidence. They are often placidly unkempt, even grubby, taking no interest in the niceties of posture. They have a slow relish for the physical spectrum of food, sun, deep sleep, the needs of children, the caressess of affection. There is a tiny magnificance about them, like the sultry dignity of she-lions.

I had been continually exhorted to define my purpose in life, but I was now beginning to doubt whether life might not be too complex a thing to be kept within the bounds of a single formulated purpose, whether it would not burst its way out, or if the purpose were too strong, perhaps grow distorted like an oak whose trunk has been encircled with an iron band. I began to guess that my self’s need was for an equilibrium, for sun, but not too much, for rain, but not always… So I began to have an idea of my life, not as the slow shaping of achievement to fit my preconceived purposes, but as the gradual discovery and growth of a purpose which I did not know. I wrote: “It will mean walking in a fog for a bit, but it’s the only way which is not a presumption, forcing the self into a theory.

I've learned, above all, that less is truly beautiful. That happiness and contentment can't be manufactured, bought, subscribed to, or achieved by adding more to our lives. It's the counter-intuitive actioni of stripping away the excess that allows us to discover beauty and joy in the good lives we already have.

In little countries and big countries, capitalist countries and communist countries, Catholic countries and Moslem countries, Western countries and Eastern countries—in almost all these cases, exponential population growth slows down or stops when grinding poverty disappears. This is called the demographic transition. It is in the urgent long-term interest of the human species that every place on Earth achieves this demographic transition. This is why helping other countries to become self-sufficient is not only elementary human decency, but is also in the self-interest of those richer nations able to help.

Your call to power is to slow down and reflect within. Gather the peace within yourself before you go out and act among the world. The feel good feeling that lasts is only achieved when you yourself know peace. Nothing is more powerful. This is why you have the highs and lows, the mood swings, the transcendent ecstasy followed by the crash. It is because you have yet to develop a foundation of peace for yourself that acts as an unmovable anchor in your life. Establish this peace in your life and you will experience a whole new reality of the world that flows with you in every way possible, rather than against you.

It seems to me that we’ve been quick to celebrate the achievements of the Civil Rights Movement and slow to recognize the damage done in that era. We have been unwilling to commit to a process of truth and reconciliation in which people are allowed to give voice to the difficulties created by racial segregation, racial subordination, and marginalization.

The blue mountains are constantly walking." Dōgen is quoting the Chan master Furong. -- "If you doubt mountains walking you do not know your own walking." -- Dōgen is not concerned with "sacred mountains" - or pilgrimages, or spirit allies, or wilderness as some special quality. His mountains and streams are the processes of this earth, all of existence, process, essence, action, absence; they roll being and non-being together. They are what we are, we are what they are. For those who would see directly into essential nature, the idea of the sacred is a delusion and an obstruction: it diverts us from seeing what is before our eyes: plain thusness. Roots, stems, and branches are all equally scratchy. No hierarchy, no equality. No occult and exoteric, no gifted kids and slow achievers. No wild and tame, no bound or free, no natural and artificial. Each totally its own frail self. Even though connected all which ways; even because connected all which ways. This, thusness, is the nature of the nature of nature. The wild in wild. So the blue mountains walk to the kitchen and back to the shop, to the desk, to the stove. We sit on the park bench and let the wind and rain drench us. The blue mountains walk out to put another coin in the parking meter, and go down to the 7-Eleven. The blue mountains march out of the sea, shoulder the sky for a while, and slip back to into the waters.

The law (of least effort) asserts that if there are several ways of achieving the same goal, people will eventually gravitate to the least demanding course of action. In the economy of action, effort is a cost, and the acquisition of skill is driven by the balance of benefits and costs. Laziness is built deep into our nature.

In the end I also write slowly. Nowadays it is not only my habit, it is also to my taste - a malicious taste, perhaps? - no longer to write anything which does not reduce to despair every sort of man who is 'in a hurry'. For philology is that venerable art which demands of its votaries one thing above all: to go aside, to take time, to become still, to become slow- it is a goldsmith's art and connoisseurship of the word which has nothing but delicate, cautious work to do and achieves nothing if it does not achieve it Lento. But for precisely this reason it is more necessary than ever today, by precisely this means does it entice and enchant us the most, in the midst of an age of 'work', that is to say, of hurry, of indecent and perspiring haste, which wants to 'get everything done' at once, including every old or new book: - this art does not so easily get anything done, it teaches to read well, that is to say, to read slowly, deeply, looking cautiously before and aft, with reservations, with doors left open, with delicate eyes and fingers ... My patient friends, this book desires for itself only perfect readers and philologists: Learn to read me well!

We need to work less to achieve more. We need to stop fighting food and start embracing it. We need to stop punishing our bodies and start providing for them. We need to slow down and enjoy and then we’ll get the results we’ve been looking for—and sooner than we expect.

...that if I let myself go, did not always slow me down by thinking so much beforehand I could achieve many things I would never have dreamt possible!!

Running a marathon with a backpack is tough and may hinder you from winning the race. Don’t let the baggage from your past - heavy with fear, guilt, and anger - slow you down.

It is said that there are four kinds of horses: excellent ones, good ones, poor ones, and bad ones. The best horse will run slow and fast, right and left, at the driver’s will, before it sees the shadow of the whip; the second best will run as well as the first one does, just before the whip reaches its skin; the third one will run when it feels pain on its body; the fourth will run after the pain penetrates to the marrow of its bones. You can imagine how difficult it is for the fourth one to learn how to run! When we hear this story, almost all of us want to be the best horse. If it is impossible to be the best one, we want to be the second best. That is, I think, the usual understanding of this story, and of Zen. You may think that when you sit in zazen you will find out whether you are one of the best horses or one of the worst ones. Here, however, there is a misunderstanding of Zen. If you think the aim of Zen practice is to train you to become one of the best horses, you will have a big problem. This is not the right understanding. If you practice Zen in the right way it does not matter whether you are the best horse or the worst one. When you consider the mercy of Buddha, how do you think Buddha will feel about the four kinds of horses? He will have more sympathy for the worst one than for the best one. When you are determined to practice zazen with the great mind of Buddha, you will find the worst horse is the most valuable one. In your very imperfections you will find the basis for your firm, way-seeking mind. Those who can sit perfectly physically usually take more time to obtain the true way of Zen, the actual feeling of Zen, the marrow of Zen. But those who find great difficulties in practicing Zen will find more meaning in it. So I think that sometimes the best horse may be the worst horse, and the worst horse can be the best one. If you study calligraphy you will find that those who are not so clever usually become the best calligraphers. Those who are very clever with their hands often encounter great difficulty after they have reached a certain stage. This is also true in art and in Zen. It is true in life. So when we talk about Zen we cannot say, 'He is good,' or 'He is bad,' in the ordinary sense of the words. The posture taken in zazen is not the same for each of us. For some it may be impossible to take the cross-legged posture. But even though you cannot take the right posture, when you arouse your real, way-seeking mind, you can practice Zen in its true sense. Actually it is easier for those who have difficulties in sitting to arouse the true way-seeking mind that for those who can sit easily.

Winston Churchill once said "We shape our buildings, and afterwards our buildings shape us.". In a broader context, we have shaped our technology to achieve greater productivity and responsiveness and now our technology is shaping our behavior where we are always "on-demand". This has led to a culture where technology plays a greater role in defining who we are. Take a day off...

A significant impact of the pandemic is being felt on Asia's rural economy sector. It is unprecedented. As well as slowing progress, the pandemic could also reverse the progress achieved in the past few years.

It was she made me acquainted with love. She went by the peaceful name of Ruth I think, but I can't say for certain. Perhaps the name was Edith. She had a hole between her legs, oh not the bunghole I had always imagined, but a slit, and in this I put, or rather she put, my so-called virile member, not without difficulty, and I toiled and moiled until I discharged or gave up trying or was begged by her to stop. A mug's game in my opinion and tiring on top of that, in the long run. But I lent myself to it with a good enough grace, knowing it was love, for she had told me so. She bent over the couch, because of her rheumatism, and in I went from behind. It was the only position she could bear, because of her lumbago. It seemed all right to me, for I had seen dogs, and I was astonished when she confided that you could go about it differently. I wonder what she meant exactly. Perhaps after all she put me in her rectum. A matter of complete indifference to me, I needn't tell you. But is it true love, in the rectum? That's what bothers me sometimes. Have I never known true love, after all? She too was an eminently flat woman and she moved with short stiff steps, leaning on an ebony stick. Perhaps she too was a man, yet another of them. But in that case surely our testicles would have collided, while we writhed. Perhaps she held hers tight in her hand, on purpose to avoid it. She favoured voluminous tempestuous shifts and petticoats and other undergarments whose names I forget. They welled up all frothing and swishing and then, congress achieved, broke over us in slow cascades. And all I could see was her taut yellow nape which every now and then I set my teeth in, forgetting I had none, such is the power of instinct. We met in a rubbish dump, unlike any other, and yet they are all alike, rubbish dumps. I don't know what she was doing there. I was limply poking about in the garbage saying probably, for at that age I must still have been capable of general ideas, This is life. She had no time to lose, I had nothing to lose, I would have made love with a goat, to know what love was. She had a dainty flat, no, not dainty, it made you want to lie down in a corner and never get up again. I liked it. It was full of dainty furniture, under our desperate strokes the couch moved forward on its castors, the whole place fell about our ears, it was pandemonium. Our commerce was not without tenderness, with trembling hands she cut my toe-nails and I rubbed her rump with winter cream. This idyll was of short duration. Poor Edith, I hastened her end perhaps. Anyway it was she who started it, in the rubbish dump, when she laid her hand upon my fly. More precisely, I was bent double over a heap of muck, in the hope of finding something to disgust me for ever with eating, when she, undertaking me from behind, thrust her stick between my legs and began to titillate my privates. She gave me money after each session, to me who would have consented to know love, and probe it to the bottom, without charge. But she was an idealist. I would have preferred it seems to me an orifice less arid and roomy, that would have given me a higher opinion of love it seems to me. However. Twixt finger and thumb tis heaven in comparison. But love is no doubt above such contingencies. And not when you are comfortable, but when your frantic member casts about for a rubbing-place, and the unction of a little mucous membrane, and meeting with none does not beat in retreat, but retains its tumefaction, it is then no doubt that true love comes to pass, and wings away, high above the tight fit and the loose.

Resting on what's considered great has always been a recipe for decline. I remember touring Rome with a guide who pointed out one marvelous achievement after another of the first Roman emperor, Augustus. Augustus was said to have inherited a city of brick and left a city of marble, with twelve entrances on twelve hills. He built nearly a thousand glorious new structures - bridges, buildings, monuments, and aqueducts. As we marveled at the remnants of Augustus's grand designs, our guide exclaimed with pride that this era marked the pinnacle of Rome's greatness. What came next?' I asked. After an awkward silence, the guide said, 'Slow ruin.

Although listening is often more fun, reading improves comprehension and recall. Whereas listening promotes intuitive thinking, reading activates more analytical processing. It’s true in English and Chinese—people display better logical reasoning when the same trivia questions, riddles, and puzzles are written rather than spoken. With print, you naturally slow down at the start of a paragraph to process the core idea and use paragraph breaks and headers to chunk information.

I used to think of the Christian life as a sort of achievement test in which we were supposed to hurry to figure out all the right answers, but I'm starting to wonder if these slow, hard days of growth help transform us into our eternal form, and therefore are crucial. God lets us live out our belief (and our unbelief) in such a way that the truth of ourselves rises to the surface. Sincere doubt and deflective doubt are divided. What we love most is exposed by our long days of chasing. We are shown ourselves so that we can resign more and more to the indwelling God. Those who love the light pursue the light, and those who love the darkness of self-deification are allowed to feel the gravity of this choice while time remains to make new choices.

Coming back to America was, for me, much more of a cultural shock than going to India. The people in the Indian countryside don’t use their intellect like we do, they use their intuition instead, and their intuition is far more developed than in the rest of the world. Intuition is a very powerful thing, more powerful than intellect, in my opinion. That’s had a big impact on my work. Western rational thought is not an innate human characteristic; it is learned and is the great achievement of Western civilization. In the villages of India, they never learned it. They learned something else, which is in some ways just as valuable but in other ways is not. That’s the power of intuition and experiential wisdom. Coming back after seven months in Indian villages, I saw the craziness of the Western world as well as its capacity for rational thought. If you just sit and observe, you will see how restless your mind is. If you try to calm it, it only makes it worse, but over time it does calm, and when it does, there’s room to hear more subtle things—that’s when your intuition starts to blossom and you start to see things more clearly and be in the present more. Your mind just slows down, and you see a tremendous expanse in the moment. You see so much more than you could see before. It’s a discipline; you have to practice it. Zen has been a deep influence in my life ever since. At one point I was thinking about going to Japan and trying to get into the Eihei-ji monastery, but my spiritual advisor urged me to stay here. He said there is nothing over there that isn’t here, and he was correct. I learned the truth of the Zen saying that if you are willing to travel around the world to meet a teacher, one will appear next door.

Literary history teaches us that enormously successful writers are often members of a cohort of creative people who, as they mature in their field, help one another achieve success. The work of each member of the group gains more notice than if each had worked in isolation.

Want to know one of the most rewarding and holistic ways to heal & make significant life choices that will fully align? Learning to slow down, breath, think, journal, talk, and process before reacting. Knowing you have worked through the issue, be it mentally, emotionally or spiritually, before taking action lets you write the script of your life how you want. Which in turn gives you the best chance of achieving your dreams

The motions of the alcohol are familiar: the easy warming, the calm sustain, and now the slow grading into remorse. A melancholy hour falleth. As afflicts a gentleman of colourful history. But, if he has nothing else to his name, he has his regrets, and these are not without value to the martyr’s self-portrait displayed in his mind’s eye. I am fifty-one years old, he thinks, and still at least halfways in love with meself. All told you’d have to call it a fucken achievement.

Saints and bodhisattvas may achieve what Christians call mystical union or Buddhists call satori--a perpetual awareness of the force at the heart of the heart of things. For these enlightened few, the world is always lit. For the rest of us, such clarity comes only fitfully, in sudden glimpses or slow revelations. Quakers refer to these insights as openings. When I first heard the term from a Friend who was counseling me about my resistance to the Vietnam War, I though of how on an overcast day, sunlight pours through a break in the clouds. After the clouds drift on, eclipsing the sun, the sun keeps shining behind the veil, and the memory of its light shines on in the mind.

the odds are overwhelming that you will die as a result of one of the chronic diseases of aging that I call the Four Horsemen: heart disease, cancer, neurodegenerative disease, or type 2 diabetes and related metabolic dysfunction. To achieve longevity—to live longer and live better for longer—we must understand and confront these causes of slow death.

Keep moving, no matter how slow you move, you will definitely arrive at your destination.

It seems to me that we’ve been quick to celebrate the achievements of the civil rights movement and slow to recognize the lasting damage of marginalization and subordination done in that era.

Work and boredom.- Looking for work in order to be paid: in civilized countries today almost all men are at one in doing that. For all of them work is a means and not an end in itself. Hence they are not very refined in their choice of work, if only it pays well. But there are, if only rarely, men who would rather perish than work without any pleasure in their work. They are choosy, hard to satisfy, and do not care for ample rewards. if the work itself is not the reward of rewards. Artists and contemplative men all kinds belong· to this rare breed, but so do even those men of leisure who spend their lives hunting, traveling, or in love affairs and adventures. All of these desire work and misery if only it is associated with pleasure. and the hardest, most difficult work if necessary. Otherwise. their idleness is resolute. even if it speIls impoverishment, dishonor, and danger to life and limb. They do not fear boredom as much as work without pleasure; they actually require a lot of boredom if their work is to succeed. For thinkers and all sensitive spirits, boredom is that disagreeable "windless calm" of the soul that precedes a happy voyage and cheerful winds. They have to bear it and must wait for its effect on them. Precisely this is what lesser natures cannot achieve by any means. To ward off boredom at any cost is vulgar, no less than work without pleasure. Perhaps Asians are distinguished above Europeans by a capacity for longer, deeper calm; even their opiates have a slow effect and require patience, as opposed to the disgusting suddenness of the European poison, alcohol.

Where are you going? And you think that somewhere in the future there is some target to be achieved? Life is already here! Why wait for the future? Why postpone if for the future? Postponement is suicidal.Life is slow;that's why you cannot feel it. It is very slow, and you are insensitive,otherwise postponement is the only poison. You go on postponing - and you go on missing the life that is here and now

We seem to be in a continuing feedback loop of repeating a past that our country has yet to address. Our history is one of spectacular achievement (as in black senators of the Reconstruction era or the advances that culminated in the election of Barack Obama) followed by a violent backlash that threatens to erase the gains and then a long, slow climb to the next mountain, where the cycle begins again. The

Sometimes confusion is a necessary way to slow things down until we have within us the strength and courage to find the best and truest answer instead of settling for an easier, quicker one along the way.

you will often find that knowing little makes it easier to fit everything you know into a coherent pattern. WYSIATI facilitates the achievement of coherence and of the cognitive ease that causes us to accept a statement as true.

Fear My dictionary informs me that the word “fear” comes from the Old English word faer, which is related to the word faerie and means to cast enchantments. Faerie, or fairy, has roots in the word fae or fay, meaning of the Fates, or fate, which in turn is linked to faith, derived from the Latin word meaning to trust… He appeared, when I fist sumoned him, tall and stooped, big, hooded, and draped in mists and swathes of gray, from pale to almost black. There was a line between him and me. He walked over the line and stood just behind my left shoulder. He’s there now. He stoops and whispers in my ear, “Watch out!” “Don’t trust what you’re hearing,” “Slow down the car down,” “Trust the omens!” He is Fear. He warns me of probable danger, and I listen to him because he is always correct. Fear is your ally! It is your instinct to survive. Worry is a useless thing, it achieves nothing. Resolution is the key to success.

I believe that peace of mind is not only achievable but grows in abundance once we begin to nourish it. I see it as a life long journey of letting go of unnecessary burdens, again and again, casting off the weight until - ever so slowly - the load lightens.

The arrival of Christianity in Ireland brought with it the painful disconnection from the earth that still resonates today. Until then, people lived in harmony with nature. The power and importance of the land was understood and respected. For Christians, this life on earth was only a preparation for the next life. They believed it was acceptable to use and abuse the land as much as we liked in order to achieve our goals in the next life. The pagan religions, however, were deeply ingrained in Ireland, so the clever Christians knew that enforcing their beliefs with brute force wouldn’t work there. In order to facilitate their slow and insidious takeover, they blended the Christian religion with the native earth-based faith, eventually nearly rooting it out, but not completely.

I’ve found that there’s no real comfort in success. There’s never time to slow down, sit back, and relax. But there did come a moment later in my career when I knew that I had truly made it as a comedian. After I presented Richard Pryor with the lifetime achievement award at the American Comedy Awards, we were backstage posing for pictures. He looked up at me and said, “I stole your album.” For a split second, I couldn’t believe what I was hearing. The great Richard Pryor stealing my material? I was honored and stunned at the same time. “In Peoria, I went into the record store and I put it under my jacket and I walked out,” he continued. “Richard, I get a quarter royalty on every album.” With that, Richard Pryor pulled out a quarter and handed it to me. To have your album stolen by Richard Pryor is quite an achievement.

The human mind is an incredible thing. It can conceive of the magnificence of the heavens and the intricacies of the basic components of matter. Yet for each mind to achieve its full potential, it needs a spark. The spark of enquiry and wonder. Often that spark comes from a teacher. Allow me to explain. I wasn’t the easiest person to teach, I was slow to learn to read and my handwriting was untidy. But when I was fourteen my teacher at my school in St Albans, Dikran Tahta, showed me how to harness my energy and encouraged me to think creatively about mathematics. He opened my eyes to maths as the blueprint of the universe itself. If you look behind every exceptional person there is an exceptional teacher. When each of us thinks about what we can do in life, chances are we can do it because of a teacher. [...] The basis for the future of education must lie in schools and inspiring teachers. But schools can only offer an elementary framework where sometimes rote-learning, equations and examinations can alienate children from science. Most people respond to a qualitative, rather than a quantitative, understanding, without the need for complicated equations. Popular science books and articles can also put across ideas about the way we live. However, only a small percentage of the population read even the most successful books. Science documentaries and films reach a mass audience, but it is only one-way communication.

One could be forgiven for supposing that rationality (or, more softly, ‘reasonableness’) is irrelevant – and even possibly opposed – to being a good lover. This is perhaps because we tend to think of love as a feeling, rather than as an achievement of intelligence. A reasonable or rational person is not one who is only interested in logic, or someone who tries in a cold, robotic fashion to substitute calculation and analysis for kindness or yearning. We are reasonable when we are moved by accurate explanation. Thus a reasonable person is slow to anger; they do not jump to conclusions

I used to believe that I could do everything and be everywhere. I could work longer hours, make the dead line, cook delicious meals, play with the kids, get enough sleep, focus on my health. And I can absolutely can do all these things. But not at the same time. Not on the same day. Realizing that was a delightful freedom. Letting go of that notion of constant balance was releasing a breath I didn't realize I'd been holding. You mean I don't have to be everything to everyone all the time? I don't have to keep all the balls in the air all the time? I can change balls? I can choose different balls? Balance is finding the correct weight for every area of life and understanding that the correctness of that weight will change over time. Balance is fluid and flexible. Balance is alive and aware. Balance is intention. This idea of balance- a correctness rather than an equalness has taught me some of the most important lessons of my life. - I can not be everything to everyone - I can not be in all places at once. - Saying yes to one thing means saying no to another. - Saying no to one thing means I can say yes to another. - Perfection doesn't exist. Let it go. - I can not change people - I have to stop comparing myself to others. They aren't me. I'm not them. - I will never finish the laundry - I can't control everything - Bad things happen to good people and vice versa. - My kids aren't me. - Being all in a moment means I'm all out of another. - Envy and jealousy are different things. - Achievements never look like I thought they were going to. - Being kind to others is addictive. - I can't always be self- possessed. - Sometimes I need a cheerleader. - I like being part of a community. - Asking for help is hard, but necessary. Embrace the wobbly balance.

The law asserts that if there are several ways of achieving the same goal, people will eventually gravitate to the least demanding course of action. In the economy of action, effort is a cost, and the acquisition of skill is driven by the balance of benefits and costs. Laziness is built deep into our nature.

It can take forever for a willing underachieving to reverse his underachievement and become an achiever. There are about a handful of reasons for this. His empowerment needs for which he needs help with, his basic needs according to his age, his mental language and skills he must master typically slows down the process of reversal.

The associative machine is set to suppress doubt and to evoke ideas and information that are compatible with the currently dominant story. A mind that follows WYSIATI will achieve high confidence much too easily by ignoring what it does not know. It is therefore not surprising that many of us are prone to have high confidence in unfounded intuitions.

The place to start is with a true history of capitalism and globalization, which I examine in the next two chapters (chapters 1 and 2). In these chapters, I will show how many things that the reader may have accepted as ‘historical facts’ are either wrong or partial truths. Britain and the US are not the homes of free trade; in fact, for a long time they were the most protectionist countries in the world. Not all countries have succeeded through protection and subsidies, but few have done so without them. For developing countries, free trade has rarely been a matter of choice; it was often an imposition from outside, sometimes even through military power. Most of them did very poorly under free trade; they did much better when they used protection and subsidies. The best-performing economies have been those that opened up their economies selectively and gradually. Neo-liberal free-trade free-market policy claims to sacrifice equity for growth, but in fact it achieves neither; growth has slowed down in the past two and a half decades when markets were freed and borders opened.

For a girl, the university is not the place where she will achieve her liberation by means of culture, but the place where, after having been carefully prepared by the family, her repression will be completed. Her education is a process of slow poisoning which paralyses her just as she is about to embark on more responsible gestures and enjoy experiences that will enlarge her conception of herself.

The human mind is an incredible thing. It can conceive of the magnificence of the heavens and the intricacies of the basic components of matter. Yet for each mind to achieve its full potential, it needs a spark. The spark of enquiry and wonder. Often that spark comes from a teacher. Allow me to explain. I wasn’t the easiest person to teach, I was slow to learn to read and my handwriting was untidy. But when I was fourteen my teacher at my school in St Albans, Dikran Tahta, showed me how to harness my energy and encouraged me to think creatively about mathematics. He opened my eyes to maths as the blueprint of the universe itself. If you look behind every exceptional person there is an exceptional teacher. When each of us thinks about what we can do in life, chances are we can do it because of a teacher.

It is useful to remember, however, that neglecting valid stereotypes inevitably results in suboptimal judgments. Resistance to stereotyping is a laudable moral position, but the simplistic idea that the resistance is costles is wrong. The costs are worth paying to achieve a better society, but denying that the costs exist, while satisfying to the soul and politically correct, is no scientifically defensible.

Mutual funds are run by highly experienced and hardworking professionals who buy and sell stocks to achieve the best possible results for their clients. Nevertheless, the evidence from more than fifty years of research is conclusive: for a large majority of fund managers, the selection of stocks is more like rolling dice than like playing poker. Typically at least two out of every three mutual funds underperform the overall market in any given year.

The ideal of logical consistency, as this example shows, is not achievable by our limited mind. Because we are susceptible to WYSIATI and averse to mental effort, we tend to make decisions as problems arise, even when we are specifically instructed to consider them jointly. We have neither the inclination nor the mental resources to enforce consistency on our preferences, and our preferences are not magically set to be coherent, as they are in the rational-agent model.

More generally, the financial benefits of self-employment are mediocre: given the same qualifications, people achieve higher average return by selling their skills to employers than by setting out on their own. The evidence suggests that optimism is widespread, stubborn, and costly. Psychologists have confirmed that most people genuinely believe they are superior to most others on most desirable traits - they are willing to bet small amounts of money on these beliefs in the laboratory.

Loss aversion refers to the relative strength of two motives: we are driven more strongly to avoid losses than to achieve gains. A reference point is sometimes the status quo, but it can also be a goal in the future: not achieving a goal is a loss, exceeding the goal is a gain. As we might expect from negativity dominance, the two motives are not equally powerful. The aversion to the failure of not reaching the goal is much stronger than the desire to exceed it. People often adopt short-term goals that they strive to achieve but not necessarily to exceed. They are likely to reduce their efforts when they have reached an immediate goal, with results that sometimes violate economic logic. New York cabdrivers, for example, may have a target income for the month or the year, but the goal that controls their effort is typically a daily target of earnings. Of course, the daily goal is much easier to achieve (and exceed) on some days than on others. On rainy days, a New York cab never remains free for long, and the driver quickly achieves his target; not so in pleasant weather, when cabs often waste time cruising the streets looking for fares. Economic logic implies that cabdrivers should work many hours on rainy days and treat themselves to some leisure on mild days, when they can “buy” leisure at a lower price. The logic of loss aversion suggests the opposite: drivers who have a fixed daily target will work many more hours when the pickings are slim and go home early when rain-drenched customers are begging to be taken somewhere.

They went to a protest against the war in Gaza the other week with Connell and Niall. There were thousands of people there, carrying signs and megaphones and banners. Marianne wanted her life to mean something then, she wanted to stop all violence committed by the strong against the weak, and she remembered a time several years ago when she had felt so intelligent and young and powerful that she almost could have achieved such a thing, and now she knew she wasn’t at all powerful, and she would live and die in a world of extreme violence against the innocent, and at most she could help only a few people. It was so much harder to reconcile herself to the idea of helping a few, like she would rather help no one than do something so small and feeble, but that wasn’t it either. The protest was very loud and slow, lots of people were banging drums and chanting things out of unison, sound systems crackling on and off. They marched across O’Connell Bridge with the Liffey trickling under them. The weather was hot, Marianne’s shoulders got sunburned.

It's the enjoyment of every step in the process of doing; everything, not only the isolated piece we label art. If accomplishing is the only goal, all that it takes to reach that goal is too slow, too fatiguing-- an obstacle to what you want to achieve. If you want to rush the accomplishment, it is an inevitable disappointment. Then you rush to something else. The disappointment is reaped over and over again. But if every step is pleasant, then the accomplishment becomes even more, because it is nourished by what is going on.

Among men who rise to fame and leadership two types are recognizable—those who are born with a belief in themselves and those in whom it is a slow growth dependent on actual achievement. To the men of the last type their own success is a constant surprise, and its fruits the more delicious, yet to be tested cautiously with a haunting sense of doubt whether it is not all a dream. In that doubt lies true modesty, not the sham of insincere self-depreciation but the modesty of “moderation,” in the Greek sense. It is poise, not pose.

According to the Southern Poverty Law Center, the school-to-prison pipeline is a set of seemingly unconnected school policies and teacher instructional decisions that over time result in students of color not receiving adequate literacy and content instruction while being disproportionately disciplined for nonspecific, subjective offenses such as “defiance.” Students of color, especially African American and Latino boys, end up spending valuable instructional time in the office rather than in the classroom. Consequently, they fall further and further behind in reading achievement just as reading is becoming the primary tool they will need for taking in new content. Student frustration and shame at being labeled “a slow reader” and having low comprehension lead to more off-task behavior, which the teacher responds to by sending the student out of the classroom. Over time, many students of color are pushed out of school because they cannot keep up academically because of poor reading skills and a lack of social-emotional support to deal with their increasing frustration.

The true believer also becomes part of the system in concrete terms, because his psychic energy will be focused and shaped by the goals and rules of his belief. But the true believer is not really interacting with the belief system; he usually lets his psychic energy be absorbed by it. From this submission nothing new can come; consciousness may attain a welcome order, but it will be an order imposed rather than achieved. At best the self of the true believer resembles a crystal: strong and beautifully symmetrical, but very slow to grow.

Most of us view the world as more benign than it really is, our own attributes as more favorable than they truly are, and the goals we adopt as more achievable than they are likely to be. We also tend to exaggerate our ability to forecast the future, which fosters optimistic overconfidence. In terms of its consequences for decisions, the optimistic bias may well be the most significant of the cognitive biases. Because optimistic bias can be both a blessing and a risk, you should be both happy and wary if you are temperamentally optimistic.

Many researchers have sought the secret of successful education by identifying the most successful schools in the hope of discovering what distinguishes them from others. One of the conclusions of this research is that the most successful schools, on average, are small. In a survey of 1,662 schools in Pennsylvania, for instance, 6 of the top 50 were small, which is an overrepresentation by a factor of 4. These data encouraged the Gates Foundation to make a substantial investment in the creation of small schools, sometimes by splitting large schools into smaller units. At least half a dozen other prominent institutions, such as the Annenberg Foundation and the Pew Charitable Trust, joined the effort, as did the U.S. Department of Education’s Smaller Learning Communities Program. This probably makes intuitive sense to you. It is easy to construct a causal story that explains how small schools are able to provide superior education and thus produce high-achieving scholars by giving them more personal attention and encouragement than they could get in larger schools. Unfortunately, the causal analysis is pointless because the facts are wrong. If the statisticians who reported to the Gates Foundation had asked about the characteristics of the worst schools, they would have found that bad schools also tend to be smaller than average. The truth is that small schools are not better on average; they are simply more variable. If anything, say Wainer and Zwerling, large schools tend to produce better results, especially in higher grades where a variety of curricular options is valuable. Thanks to recent advances in cognitive psychology,

This growth of the self occurs only if the interaction is an enjoyable one, that is, if it offers nontrivial opportunities for action and requires a constant perfection of skills. It is also possible to lose oneself in systems of action that demand nothing but faith and allegiance. Fundamentalist religions, mass movements, and extremist political parties also offer opportunities for self-transcendence that millions are eager to accept. They also provide a welcome extension of the boundaries of the self, a feeling that one is involved in something great and powerful. The true believer also becomes part of the system in concrete terms, because his psychic energy will be focused and shaped by the goals and rules of his belief. But the true believer is not really interacting with the belief system; he usually lets his psychic energy be absorbed by it. From this submission nothing new can come; consciousness may attain a welcome order, but it will be an order imposed rather than achieved. At best the self of the true believer resembles a crystal: strong and beautifully symmetrical, but very slow to grow.

A brick could be used to show you how to live a richer, fuller, more satisfying life. Don’t you want to have fulfillment and meaning saturating your existence? I can show you how you can achieve this and so much more with just a simple brick. For just $99.99—not even an even hundred bucks, I’ll send you my exclusive life philosophy that’s built around a brick. Man’s used bricks to build houses for centuries. Now let one man, me, show you how a brick can be used to build your life up bigger and stronger than you ever imagined. But act now, because supplies are limited. This amazing offer won’t last forever. You don’t want to wake up in ten years to find yourself divorced, homeless, and missing your testicles because you waited even two hours too long to obtain this information. Become a hero today—save your life. Procrastination is only for the painful things in life. We prolong the boring, but why put off for tomorrow the exciting life you could be living today? If you’re not satisfied with the information I’m providing, I’m willing to offer you a no money back guarantee. That’s right, you read that wrong. If you are not 100% dissatisfied with my product, I’ll give you your money back. For $99.99 I’m offering 99.99%, but you’ve got to be willing to penny up that percentage to 100. Why delay? The life you really want is mine, and I’m willing to give it to you—for a price. That price is a one-time fee of $99.99, which of course everyone can afford—even if they can’t afford it. Homeless people can’t afford it, but they’re the people who need my product the most. Buy my product, or face the fact that in all probability you are going to end up homeless and sexless and unloved and filthy and stinky and probably even disabled, if not physically than certainly mentally. I don’t care if your testicles taste like peanut butter—if you don’t buy my product, even a dog won’t lick your balls you miserable cur. I curse you! God damn it, what are you, slow? Pay me my money so I can show you the path to true wealth. Don’t you want to be rich? Everything takes money—your marriage, your mortgage, and even prostitutes. I can show you the path to prostitution—and it starts by ignoring my pleas to help you. I’m not the bad guy here. I just want to help. You have some serious trust issues, my friend. I have the chance to earn your trust, and all it’s going to cost you is a measly $99.99. Would it help you to trust me if I told you that I trust you? Well, I do. Sure, I trust you. I trust you to make the smart decision for your life and order my product today. Don’t sleep on this decision, because you’ll only wake up in eight hours to find yourself living in a miserable future. And the future indeed looks bleak, my friend. War, famine, children forced to pimp out their parents just to feed the dog. Is this the kind of tomorrow you’d like to live in today? I can show you how to provide enough dog food to feed your grandpa for decades. In the future I’m offering you, your wife isn’t a whore that you sell for a knife swipe of peanut butter because you’re so hungry you actually considered eating your children. Become a hero—and save your kids’ lives. Your wife doesn’t want to spread her legs for strangers. Or maybe she does, and that was a bad example. Still, the principle stands. But you won’t be standing—in the future. Remember, you’ll be confined to a wheelchair. Mushrooms are for pizzas, not clouds, but without me, your life will atom bomb into oblivion. Nobody’s dropping a bomb while I’m around. The only thing I’m dropping is the price. Boom! I just lowered the price for you, just to show you that you are a valued customer. As a VIP, your new price on my product is just $99.96. That’s a savings of over two pennies (three, to be precise). And I’ll even throw in a jar of peanut butter for free. That’s a value of over $.99. But wait, there’s more! If you call within the next ten minutes, I’ll even throw in a blanket free of charge. . .

think of climate change as slow, but it is unnervingly fast. We think of the technological change necessary to avert it as fast-arriving, but unfortunately it is deceptively slow—especially judged by just how soon we need it. This is what Bill McKibben means when he says that winning slowly is the same as losing: “If we don’t act quickly, and on a global scale, then the problem will literally become insoluble,” he writes. “The decisions we make in 2075 won’t matter.” Innovation, in many cases, is the easy part. This is what the novelist William Gibson meant when he said, “The future is already here, it just isn’t evenly distributed.” Gadgets like the iPhone, talismanic for technologists, give a false picture of the pace of adaptation. To a wealthy American or Swede or Japanese, the market penetration may seem total, but more than a decade after its introduction, the device is used by less than 10 percent of the world; for all smartphones, even the “cheap” ones, the number is somewhere between a quarter and a third. Define the technology in even more basic terms, as “cell phones” or “the internet,” and you get a timeline to global saturation of at least decades—of which we have two or three, in which to completely eliminate carbon emissions, planetwide. According to the IPCC, we have just twelve years to cut them in half. The longer we wait, the harder it will be. If we had started global decarbonization in 2000, when Al Gore narrowly lost election to the American presidency, we would have had to cut emissions by only about 3 percent per year to stay safely under two degrees of warming. If we start today, when global emissions are still growing, the necessary rate is 10 percent. If we delay another decade, it will require us to cut emissions by 30 percent each year. This is why U.N. Secretary-General António Guterres believes we have only one year to change course and get started. The scale of the technological transformation required dwarfs any achievement that has emerged from Silicon Valley—in fact dwarfs every technological revolution ever engineered in human history, including electricity and telecommunications and even the invention of agriculture ten thousand years ago. It dwarfs them by definition, because it contains all of them—every single one needs to be replaced at the root, since every single one breathes on carbon, like a ventilator.

You have to pay attention to that inner voice. Yoga, meditation, sitting in nature, slowing things down, and appreciating this moment are all ways to achieve this. You must check in with yourself. Most of the time that you are dwelling on the past or worried about something in the future is a waste of time. The practice of coming back to the present moment has made me calmer, less reactive, and more grateful. In my younger days, I had a much harder edge, and I used my humor in ways that were unkind. I know I’ve dropped that way of being, and it’s wonderful to let it go. It’s unnecessary and self-destructive.

it is clear that for the large majority of individual investors, taking a shower and doing nothing would have been a better policy than implementing the ideas that came to their minds. Later research by Odean and his colleague Brad Barber supported this conclusion. In a paper titled “Trading Is Hazardous to Your Wealth,” they showed that, on average, the most active traders had the poorest results, while the investors who traded the least earned the highest returns. In another paper, titled “Boys Will Be Boys,” they showed that men acted on their useless ideas significantly more often than women, and that as a result women achieved better investment results than men.

It’s one thing to have a hunch that there’s a crisis. It’s another thing to hear one of the leading neuroscientists in the world tell you we are living in a “perfect storm” that’s degrading your capacity to think. “The best we can do now,” Earl told me, is “try to get rid of the distractions as much as possible.” At one point in our conversation, he sounded quite optimistic, suggesting that we can all achieve progress on this, starting today. He said: “The brain is like a muscle. The more you use certain things, the stronger the connection’s getting, and the better things work.” If you are struggling to focus, he said, just try monotasking for ten minutes, and then allow yourself to be distracted for a minute, then monotask for another ten minutes, and so on. “As you do it, it becomes more familiar, your brain gets better and better at it, because you’re strengthening the [neural] connections involved in that behavior. And pretty soon you can do it for fifteen minutes, twenty minutes, half an hour, you know?…Just do it. Practice at it…. Start slow, but practice, and you’ll get there.” To achieve this, he said you have to separate yourself—for increasing periods of time—from the sources of your distraction. It’s a mistake, he said, to “try to monotask by force of will—because it’s too hard to resist that informational tap on the shoulder.

Animals, including people, fight harder to prevent losses than to achieve gains. In the world of territorial animals, this principle explains the success of defenders. A biologist observed that “when a territory holder is challenged by a rival, the owner almost always wins the contest—usually within a matter of seconds.” In human affairs, the same simple rule explains much of what happens when institutions attempt to reform themselves, in “reorganizations” and “restructuring” of companies, and in efforts to rationalize a bureaucracy, simplify the tax code, or reduce medical costs. As initially conceived, plans for reform almost always produce many winners and some losers while achieving an overall improvement. If the affected parties have any political influence, however, potential losers will be more active and determined than potential winners; the outcome will be biased in their favor and inevitably more expensive and less effective than initially planned. Reforms commonly include grandfather clauses that protect current stake-holders—for example, when the existing workforce is reduced by attrition rather than by dismissals, or when cuts in salaries and benefits apply only to future workers. Loss aversion is a powerful conservative force that favors minimal changes from the status quo in the lives of both institutions and individuals.

There is an art to navigating London during the Blitz. Certain guides are obvious: Bethnal Green and Balham Undergrounds are no-goes, as is most of Wapping, Silvertown and the Isle of Dogs. The further west you go, the more you can move around late at night in reasonable confidence of not being hit, but should you pass an area which you feel sure was a council estate when you last checked in the 1970s, that is usually a sign that you should steer clear. There are also three practical ways in which the Blitz impacts on the general functioning of life in the city. The first is mundane: streets blocked, services suspended, hospitals overwhelmed, firefighters exhausted, policemen belligerent and bread difficult to find. Queuing becomes a tedious essential, and if you are a young nun not in uniform, sooner or later you will find yourself in the line for your weekly portion of meat, to be eaten very slowly one mouthful at a time, while non-judgemental ladies quietly judge you Secondly there is the slow erosion-a rather more subtle but perhaps more potent assault on the spirit It begins perhaps subtly, the half-seen glance down a shattered street where the survivors of a night which killed their kin sit dull and numb on the crooked remnants of their bed. Perhaps it need not even be a human stimulus: perhaps the sight of a child's nightdress hanging off a chimney pot, after it was thrown up only to float straight back down from the blast, is enough to stir something in your soul that has no rare. Perhaps the mother who cannot find her daughter, or the evacuees' faces pressed up against the window of a passing train. It is a death of the soul by a thousand cuts, and the falling skies are merely the laughter of the executioner going about his business. And then, inevitably, there is the moment of shock It is the day your neighbour died because he went to fix a bicycle in the wrong place, at the wrong time. It is the desk which is no longer filled, or the fire that ate your place of work entirely so now you stand on the street and wonder, what shall I do? There are a lot of lies told about the Blitz spirit: legends are made of singing in the tunnels, of those who kept going for friends, family and Britain. It is far simpler than that People kept going because that was all that they could really do. Which is no less an achievement, in its way.

There are many different experiences we would rather continue than stop, including both mental and physical pleasures. One of the examples I had in mind for a situation that Helen would wish to continue is total absorption in a task, which Mihaly Csikszentmihalyi calls flow—a state that some artists experience in their creative moments and that many other people achieve when enthralled by a film, a book, or a crossword puzzle: interruptions are not welcome in any of these situations. I also had memories of a happy early childhood in which I always cried when my mother came to tear me away from my toys to take me to the park, and cried again when she took me away from the swings and the slide. The resistance to interruption was a sign I had been having a good time, both with my toys and with the swings.

Essay on Lust Identity can’t be concise. It’s knit from sequins and lust and scatters. Mostly everyone was fucking the seven arts with a willed difficulty. Then for one day there was the collective sensation that we carried our lovely voices as if in baskets, piled up in clear tones like grapes. Each voice had achieved its particular mass. From an interior space we heard the word sequin repeating in relation to leaves and the image was yellow-gold leaves moving on dark water. We had undergone an influence of death which was itself imprinted on such a moving sequin: the breath sequins, the heartbeat sequins, the organs and their slowing articulation sequins which drifting from the foreground appear to dim since they gradually go out to illuminate some event so distant we will never own the moment of its perception. But all this gives the illusion of peacefulness which is inert or at least passive when breaths burst smashing into sobbed words some urgent errand trapped in these letters as labour of light diminishing rhythm and if we fiercely decide to clear the stupid human stuff stop waiting for something to come to the father-studded earth shouldn’t this impatience release itself as a tongue so new weeping stops. In young women enamoured of their own intensities the Latin element wells up and knits from lust the pelt on the wall that’s ocelot or shadepelt or the imagination of matter. Nothing’s frugal. As for us, we want to give the city what lust has never ceased to put together. Young women or other women carrying their lovely voices as if on platters, their ten voices or nine voices in urgent errand dictating the imagination of matter. It is not our purpose to obscure the song of no-knowledge.

The most difficult and the highest form which man can attain is the most seldom successful: thus the history of philosophy reveals a superabundance of bungled and unhappy cases of manhood, and its march is an extremely slow one; whole centuries intervene and suppress what has been achieved: and in this way the connecting-link is always made to fail. It is an appalling history, this history of the highest men, of the sages. — What is most often damaged is precisely the recollection of great men, for the semi-successful and botched cases of mankind misunderstand them and overcome them by their 'successes.' Whenever an 'effect' is noticeable, the masses gather in a crowd round it; to hear the inferior and the poor in spirit having their say is a terrible ear-splitting torment for him who knows and trembles at the thought, that the fate of man depends upon the success of its highest types.

Starting in the early 1970s, members of the PLO responded to these pressures, in particular to the urging of the Soviet Union, by floating the idea of a Palestinian state alongside Israel, in effect a two-state solution. This approach was notably promoted by the Democratic Front for the Liberation of Palestine (which had split off from the PFLP in 1969), together with Syrian-backed groups, discreetly encouraged by the leadership of Fatah. Although there had been early resistance to the two-state solution by the PFLP and some Fatah cadres, in time it became clear that ‘Arafat, among other leaders, supported it. This marked the beginning of a long, slow process of shifting away from the maximalist objective of the democratic state, with its revolutionary implications, to an ostensibly more pragmatic aim of a Palestinian state alongside Israel, to be achieved via negotiations on the basis of SC 242.

Rather, productivity is about making certain choices in certain ways. The way we choose to see ourselves and frame daily decisions; the stories we tell ourselves, and the easy goals we ignore; the sense of community we build among teammates; the creative cultures we establish as leaders: These are the things that separate the merely busy from the genuinely productive. We now exist in a world where we can communicate with coworkers at any hour, access vital documents over smartphones, learn any fact within seconds, and have almost any product delivered to our doorstep within twenty-four hours. Companies can design gadgets in California, collect orders from customers in Barcelona, email blueprints to Shenzhen, and track deliveries from anywhere on earth. Parents can auto-sync the family’s schedules, pay bills online while lying in bed, and locate the kids’ phones one minute after curfew. We are living through an economic and social revolution that is as profound, in many ways, as the agrarian and industrial revolutions of previous eras. These advances in communications and technology are supposed to make our lives easier. Instead, they often seem to fill our days with more work and stress. In part, that’s because we’ve been paying attention to the wrong innovations. We’ve been staring at the tools of productivity—the gadgets and apps and complicated filing systems for keeping track of various to-do lists—rather than the lessons those technologies are trying to teach us. There are some people, however, who have figured out how to master this changing world. There are some companies that have discovered how to find advantages amid these rapid shifts. We now know how productivity really functions. We know which choices matter most and bring success within closer reach. We know how to set goals that make the audacious achievable; how to reframe situations so that instead of seeing problems, we notice hidden opportunities; how to open our minds to new, creative connections; and how to learn faster by slowing down the data that is speeding past us.

As a drop in the ocean you take part in the current, ebb and flow. You swell slowly on the land and slowly sink back again in interminably slow breaths. You wander vast distances in blurred currents and wash up on strange shores, not knowing how you got there. You mount the billows of huge storms and are swept back again into the depths. And you do not know how this happens to you. You had thought that your movement came from you and that it needed your decisions and efforts, so that you could get going and make progress. But with every conceivable effort you would never have achieved that movement and reached those areas to which the sea and the great wind of the world brought you. From endless blue plains you sink into black depths; luminous fish draw you, marvellous branches twine around you from above. You slip through columns and twisting, wavering, dark-leaved plants, and the sea takes you up again in bright green water to white, sandy coasts, and a wave foams you ashore and swallows you back again, and a wide smooth swell lifts you softly and leads you again to new regions, to twisting plants, to slowly creeping slimy polyps, and to green water and white sand and breaking surf. But from far off your heights shine to you above the sea in a golden light, like the moon emerging from the tide, and you become aware of yourself from afar. And longing seizes you and the will for your own movement. You want to cross over from being to becoming, since you have recognized the breath of the sea, and its flowing, that leads you here and there without your ever adhering; you have also recognized its surge that bears you to alien shores and carries you back, and gargles you up and down. You saw that was the life of the whole and the death of each individual. You felt yourself entwined in the collective death, from death to the earth’s deepest place, from death in your own strangely breathing depths. Oh – you long to be beyond; despair and mortal fear seize you in this death that breathes slowly and streams back and forth eternally. All this light and dark, warm, tepid, and cold water, all these wavy, swaying, twisting plantlike animals and bestial plants, all these nightly wonders become a horror to you, and you long for the sun, for light dry air, for firm stones, for a fixed place and straight lines, for the motionless and firmly held, for rules and preconceived purpose, for singleness and your own intent.

In North America, there is no nostalgia for the postwar period, quite simply because the Trente Glorieuses never existed there: per capita output grew at roughly the same rate of 1.5–2 percent per year throughout the period 1820–2012. To be sure, growth slowed a bit between 1930 and 1950 to just over 1.5 percent, then increased again to just over 2 percent between 1950 and 1970, and then slowed to less than 1.5 percent between 1990 and 2012. In Western Europe, which suffered much more from the two world wars, the variations are considerably greater: per capita output stagnated between 1913 and 1950 (with a growth rate of just over 0.5 percent) and then leapt ahead to more than 4 percent from 1950 to 1970, before falling sharply to just slightly above US levels (a little more than 2 percent) in the period 1970–1990 and to barely 1.5 percent between 1990 and 2012. Western Europe experienced a golden age of growth between 1950 and 1970, only to see its growth rate diminish to one-half or even one-third of its peak level during the decades that followed. [...] If we looked only at continental Europe, we would find an average per capita output growth rate of 5 percent between 1950 and 1970—a level well beyond that achieved in other advanced countries over the past two centuries. These very different collective experiences of growth in the twentieth century largely explain why public opinion in different countries varies so widely in regard to commercial and financial globalization and indeed to capitalism in general. In continental Europe and especially France, people quite naturally continue to look on the first three postwar decades—a period of strong state intervention in the economy—as a period blessed with rapid growth, and many regard the liberalization of the economy that began around 1980 as the cause of a slowdown. In Great Britain and the United States, postwar history is interpreted quite differently. Between 1950 and 1980, the gap between the English-speaking countries and the countries that had lost the war closed rapidly. By the late 1970s, US magazine covers often denounced the decline of the United States and the success of German and Japanese industry. In Britain, GDP per capita fell below the level of Germany, France, Japan, and even Italy. It may even be the case that this sense of being rivaled (or even overtaken in the case of Britain) played an important part in the “conservative revolution.” Margaret Thatcher in Britain and Ronald Reagan in the United States promised to “roll back the welfare state” that had allegedly sapped the animal spirits of Anglo-Saxon entrepreneurs and thus to return to pure nineteenth-century capitalism, which would allow the United States and Britain to regain the upper hand. Even today, many people in both countries believe that the conservative revolution was remarkably successful, because their growth rates once again matched continental European and Japanese levels. In fact, neither the economic liberalization that began around 1980 nor the state interventionism that began in 1945 deserves such praise or blame. France, Germany, and Japan would very likely have caught up with Britain and the United States following their collapse of 1914–1945 regardless of what policies they had adopted (I say this with only slight exaggeration). The most one can say is that state intervention did no harm. Similarly, once these countries had attained the global technological frontier, it is hardly surprising that they ceased to grow more rapidly than Britain and the United States or that growth rates in all of these wealthy countries more or less equalized [...] Broadly speaking, the US and British policies of economic liberalization appear to have had little effect on this simple reality, since they neither increased growth nor decreased it.

The evidence for the cognitive interpretation of the above-average effect is that when people are asked about a task they find difficult (for many of us this could be “Are you better than average in starting conversations with strangers?”), they readily rate themselves as below average. The upshot is that people tend to be overly optimistic about their relative standing on any activity in which they do moderately well. I have had several occasions to ask founders and participants in innovative start-ups a question: To what extent will the outcome of your effort depend on what you do in your firm? This is evidently an easy question; the answer comes quickly and in my small sample it has never been less than 80%. Even when they are not sure they will succeed, these bold people think their fate is almost entirely in their own hands. They are surely wrong: the outcome of a start-up depends as much on the achievements of its competitors and on changes in the market as on its own efforts. However, WYSIATI plays its part, and entrepreneurs naturally focus on what they know best—their plans and actions and the most immediate threats and opportunities, such as the availability of funding. They know less about their competitors and therefore find it natural to imagine a future in which the competition plays little part.

Western rational thought is not an innate human characteristic; it is learned and is the great achievement of Western civilization. In the villages of India, they never learned it. They learned something else, which is in some ways just as valuable but in other ways is not. That’s the power of intuition and experiential wisdom. Coming back after seven months in Indian villages, I saw the craziness of the Western world as well as its capacity for rational thought. If you just sit and observe, you will see how restless your mind is. If you try to calm it, it only makes it worse, but over time it does calm, and when it does, there’s room to hear more subtle things—that’s when your intuition starts to blossom and you start to see things more clearly and be in the present more. Your mind just slows down, and you see a tremendous expanse in the moment. You see so much more than you could see before. It’s a discipline; you have to practice it. Zen has been a deep influence in my life ever since. At one point I was thinking about going to Japan and trying to get into the Eihei-ji monastery, but my spiritual advisor urged me to stay here. He said there is nothing over there that isn’t here, and he was correct. I learned the truth of the Zen saying that if you are willing to travel around the world to meet a teacher, one will appear next door.

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

I might disagree with them, but accept that they have some purpose to play in God’s larger plan, Then Iluvatar arose, and the Ainur perceived that he smiled; and he lifted up his left hand, and a new theme began amid the storm, like and yet unlike to the former theme, and it gathered power and had new beauty. But the discord of Melkor rose in uproar and contended with it, and again there was a war of sound more violent than before, until many of the Ainur were dismayed and sang no longer, and Melkor had the mastery. Then again Ilu´ vatar arose, and the Ainur perceived that his countenance was stern; and he lifted up his right hand, and behold! a third theme grew amid the confusion, and it was unlike the others. For it seemed at first soft and sweet, a mere rippling of gentle sounds in delicate melodies; but it could not be quenched, and it took to itself power and profundity. And it seemed at last that there were two musics progressing at one time before the seat of Iluvatar, and they were utterly at variance. The one was deep and wide and beautiful, but slow and blended with an immeasurable sorrow, from which its beauty chiefly came. The other had now achieved a unity of its own; but it was loud, and vain, and endlessly repeated; and it had little harmony, but rather a clamorous unison as of many trumpets braying upon a few notes. And it essayed to drown the other music by the violence of its voice, but it seemed that its most triumphant notes were taken by the other and woven into its own solemn pattern. In the midst of this strife, whereat the halls of Iluvatar shook and a tremor ran out into the silences yet unmoved, Ilu´ vatar arose a third time, and his face was terrible to behold. Then he raised up both his hands, and in one chord, deeper than the Abyss, higher than the Firmament, piercing as the light of the eye of Iluvatar, the Music ceased. Then Ilu´ vatar spoke, and he said: ‘Mighty are the Ainur, and mightiest among them is Melkor; but that he may know, and all the Ainur, that I am Iluvatar, those things that ye have sung, I will show them forth, that ye may see what ye have done. And thou, Melkor, shalt see that no theme may be played that hath not its uttermost source in me, nor can any alter the music in my despite. For he that attempteth this shall prove but mine instrument in the devising of things more wonderful, which he himself hath not imagined.’ Then the Ainur were afraid, and they did not yet comprehend the words that were said to them; and Melkor was filled with shame, of which came secret anger. But Iluvatar arose in splendour, and he went forth from the fair regions that he had made for the Ainur; and the Ainur followed him.

There is an art to the business of making sandwiches which it is given to few ever to find the time to explore in depth. It is a simple task, but the opportunities for satisfaction are many and profound: choosing the right bread for instance. The Sandwich Maker had spent many months in daily consultation and experiment with Grarp the baker and eventually they had between them created a loaf of exactly the consistency that was dense enough to slice thinly and neatly, while still being light, moist and having that fine nutty flavour which best enhanced the savour of roast Perfectly Normal Beast flesh. There was also the geometry of the slice to be refined: the precise relationships between the width and height of the slice and also its thickness which would give the proper sense of bulk and weight to the finished sandwich: here again, lightness was a virtue, but so too were firmness, generosity and that promise of succulence and savour that is the hallmark of a truly intense sandwich experience. The proper tools, of course, were crucial, and many were the days that the Sandwich Maker, when not engaged with the Baker at his oven, would spend with Strinder the Tool Maker, weighing and balancing knives, taking them to the forge and back again. Suppleness, strength, keenness of edge, length and balance were all enthusiastically debated, theories put forward, tested, refined, and many was the evening when the Sandwich Maker and the Tool Maker could be seen silhouetted against the light of the setting sun and the Tool Maker’s forge making slow sweeping movements through the air trying one knife after another, comparing the weight of this one with the balance of another, the suppleness of a third and the handle binding of a fourth. Three knives altogether were required. First there was the knife for the slicing of the bread: a firm, authoritative blade which imposed a clear and defining will on a loaf. Then there was the butter-spreading knife, which was a whippy little number but still with a firm backbone to it. Early versions had been a little too whippy, but now the combination of flexibility with a core of strength was exactly right to achieve the maximum smoothness and grace of spread. The chief amongst the knives, of course, was the carving knife. This was the knife that would not merely impose its will on the medium through which it moved, as did the bread knife; it must work with it, be guided by the grain of the meat, to achieve slices of the most exquisite consistency and translucency, that would slide away in filmy folds from the main hunk of meat. The Sandwich Maker would then flip each sheet with a smooth flick of the wrist on to the beautifully proportioned lower bread slice, trim it with four deft strokes and then at last perform the magic that the children of the village so longed to gather round and watch with rapt attention and wonder. With just four more dexterous flips of the knife he would assemble the trimmings into a perfectly fitting jigsaw of pieces on top of the primary slice. For every sandwich the size and shape of the trimmings were different, but the Sandwich Maker would always effortlessly and without hesitation assemble them into a pattern which fitted perfectly. A second layer of meat and a second layer of trimmings, and the main act of creation would be accomplished.