Sources Of Insight Quotes

The most beautiful thing we can experience is the mysterious. It is the source of all true art and science. He to whom the emotion is a stranger, who can no longer pause to wonder and stand wrapped in awe, is as good as dead —his eyes are closed. The insight into the mystery of life, coupled though it be with fear, has also given rise to religion. To know what is impenetrable to us really exists, manifesting itself as the highest wisdom and the most radiant beauty, which our dull faculties can comprehend only in their most primitive forms—this knowledge, this feeling is at the center of true religiousness.

An extrovert looks at a stack of books and sees a stack of papers, while an introvert looks at the same stack and sees a soothing source of escape.

The suppression of uncomfortable ideas may be common in religion or in politics, but it is not the path to knowledge, and there's no place for it in the endeavor of science. We do not know beforehand where fundamental insights will arise from about our mysterious and lovely solar system. The history of our study of our solar system shows us clearly that accepted and conventional ideas are often wrong, and that fundamental insights can arise from the most unexpected sources.

The Right thinks that the breakdown of the family is the source of crime and poverty, and this they very insightfully blame on the homosexuals, which would be amusing were it not so tragic. Families and 'family values' are crushed by grinding poverty, which also makes violent crime and drugs attractive alternatives to desperate young men and sends young women into prostitution. Family values are no less corrupted by the corrosive effects of individualism, consumerism, and the accumulation of wealth. Instead of shouting this from the mountain tops, the get-me-to-heaven-and-the-rest-be-damned Christianity the Christian Right preaches is itself a version of selfish spiritual capitalism aimed at netting major and eternal dividends, and it fits hand in glove with American materialism and greed.

Intuition is not a special source of ineffable insight: it is the womb of articulated understanding.

On the deepest level, problems such as war and starvation are not solved by economics and politics alone. Their source is prejudice and fear in the human heart — and their solution also lies in the human heart.

Through books I discovered everything to be loved, explored, visited, communed with. I was enriched and given all the blueprints to a marvelous life, I was consoled in adversity, I was prepared for both joys and sorrows, I acquired one of the most precious sources of strength of all: an understanding of human beings, insight into their motivations.

I do not write this in a spirit of sourness or personal disappointment of any kind, nor do I have any romantic attachment to suffering as a source of insight or virtue. On the contrary, I would like to see more smiles, more laughter, more hugs, more happiness and, better yet, joy. In my own vision of utopia, there is not only more comfort, and security for everyone — better jobs, health care, and so forth — there are also more parties, festivities, and opportunities for dancing in the streets. Once our basic material needs are met — in my utopia, anyway — life becomes a perpetual celebration in which everyone has a talent to contribute. But we cannot levitate ourselves into that blessed condition by wishing it. We need to brace ourselves for a struggle against terrifying obstacles, both of our own making and imposed by the natural world. And the first step is to recover from the mass delusion that is positive thinking.

No settled family or community has ever called its home place an “environment.” None has ever called its feeling for its home place “biocentric” or “anthropocentric.” None has ever thought of its connection to its home place as “ecological,” deep or shallow. The concepts and insights of the ecologists are of great usefulness in our predicament, and we can hardly escape the need to speak of “ecology” and “ecosystems.” But the terms themselves are culturally sterile. They come from the juiceless, abstract intellectuality of the universities which was invented to disconnect, displace, and disembody the mind. The real names of the environment are the names of rivers and river valleys; creeks, ridges, and mountains; towns and cities; lakes, woodlands, lanes roads, creatures, and people. And the real name of our connection to this everywhere different and differently named earth is “work.” We are connected by work even to the places where we don’t work, for all places are connected; it is clear by now that we cannot exempt one place from our ruin of another. The name of our proper connection to the earth is “good work,” for good work involves much giving of honor. It honors the source of its materials; it honors the place where it is done; it honors the art by which it is done; it honors the thing that it makes and the user of the made thing. Good work is always modestly scaled, for it cannot ignore either the nature of individual places or the differences between places, and it always involves a sort of religious humility, for not everything is known. Good work can be defined only in particularity, for it must be defined a little differently for every one of the places and every one of the workers on the earth. The name of our present society’s connection to the earth is “bad work” – work that is only generally and crudely defined, that enacts a dependence that is ill understood, that enacts no affection and gives no honor. Every one of us is to some extent guilty of this bad work. This guilt does not mean that we must indulge in a lot of breast-beating and confession; it means only that there is much good work to be done by every one of us and that we must begin to do it.

When we hear these kinds of excuses from a drunk, we assume they are exactly that—excuses. We don’t consider an active alcoholic a reliable source of insight. So why should we let an angry and controlling man be the authority on partner abuse?

I believe that gay people are different, uniquely gifted with the insights and brilliance that stepping outside the heterosexual norm has given us. That is exactly the source of our power.

How we perceive the world and how we act in it are products of how and what we remember...No lasting joke, invention, insight, or work of art was ever produced by an external memory...Our ability to find humor in the world, to make connections between previously unconnected notions, to create new ideas, to share in a common culture: All these essentially human acts depend on memory. Now more than ever, as the role of memory in our culture erodes at a faster pace than ever before, we need to cultivate our ability to remember. Our memories make us who we are. They are the seat of our values and source of our character. Competing to see who can memorize more pages of poetry might seem beside the point, but it's about taking a stand against forgetfulness, and embracing primal capacities from which too many of us have became estranged...memory training is not just for the sake of performing party tricks; it's about nurturing something profoundly and essentially human.

My parents taught me that the provable, tangible, verifiable things were sacred, that sometimes the most astonishing ideas are clearly profound, but when they get labeled as "facts", we lose sight of their beauty. It doesn't have to be this way. Science is the source of so much insight worthy of ecstatic celebration.

When there is inconsistency in belief and action (such as being violated by someone who is supposed to love you) our mind has to make an adjustment so that thought and action are aligned. So sometimes the adjustment that the mind makes is for the victim to bring her or his behavior in line with the violator, since the violator cannot be controlled by the victim. Our greatest source of survival is to adapt to our environment. So increasing emotional intimacy with a person who is forcing physical intimacy makes sense in our minds. It resolves cognitive dissonance.

God is the source of life. Life without God is hopeless. But life with God is an endless hope

The difference between the "natural" individuation process, which runs its course unconsciously, and the one which is consciously realized, is tremendous. In the first case consciousness nowhere intervenes; the end remains as dark as the beginning. In the second case so much darkness comes to light that the personality is permeated with light, and consciousness necessarily gains in scope and insight. The encounter between conscious and unconscious has to ensure that the light which shines in the darkness is not only comprehended by the darkness, but comprehends it. The filius solis et lunae (the son of the Sun and Moon) is the possible result as well as the symbol of this union of opposites. It is the alpha and omega of the process, the mediator and intermedius. "It has a thousand names," say the alchemists, meaning that the source from which the individuation process rises and the goal toward which it aims is nameless, ineffable.

There are times, Kruppe murmurs, when celibacy born of sad deprivation becomes a boon, nay, a source of great relief.

Our lives are a divine expression no matter how messy and weird they may be. How much more meaningful can it get? The source is experiencing itself in form in a conscious, awake way.

Does that mean that religious texts are worthless as guides to ethics? Of course not. They are magnificent sources of insight into human nature, and into the possibilities of ethical codes. Just as we should not be surprised to discover that ancient folk medicine has a great deal to teach modern hightech medicine, we should not be surprised if we find that these great religious texts hold versions of the very best ethical systems any human culture will ever devise. But, like folk medicine, we should test it all carefully, and take nothing whatever on faith.

My life has taught me that true spiritual insight can come about only through direct experience, the way a severe burn can be attained only by putting your hand in the fire. Faith is nothing more than a watered-down attempt to accept someone else's insight as your own. Belief is the psychic equivalent of an article of secondhand clothing, worn-out and passed down. I equate true spiritual insight with wisdom, which is different from knowledge. Knowledge can be obtained through many sources: books, stories, songs, legends, myths, and, in modern times, computers and television programs. On the other hand, there's only one real source of wisdom - pain. Any experience that provides a person with wisdom will also usually provide them with a scar. The greater the pain, the greater the realization. Faith is spiritual rigor mortis.

Meditation is experiencing the life not just from the surface but from the source.

The lack of insight to reality, life and history as well as into God's ways, or sunan in His creation, some people will continue to seek or demand the impossible. They will imagine what does not or cannot happen, misunderstand occurrences and events, and interpret them on the basis of cherished illusions which in no way reflect God's sunan or the essence of Islamic law.

So why bother investing in one’s memory in an age of externalized memories? The best answer I can give is the one I received unwittingly from EP, whose memory had been so completely lost that he could not place himself in time or space, or relative to other people. That is: How we perceive the world and how we act in it are products of how and what we remember. We’re all just a bundle of habits shaped by our memories. And to the extent that we control our lives, we do so by gradually altering those habits, which is to say the networks of our memories. No lasting joke, invention, insight, or work of art was ever produced by an external memory. Not yet, at least. Our ability to find humor in the world, to make connections between previously unconnected notions, to create new ideas, to share in a common culture: All these essentially human acts depend on memory. Now more than ever, as the role of memory in our culture erodes at a faster pace than ever before, we need to cultivate our ability to remember. Our memories make us who we are. They are the seat of our values and source of our character.

someone with access to an inner source of spiritual insight does not need the church—or does not need it as ordinary people do. Furthermore, such a person often has an inner authority lacking in many leaders of established religions. This was precisely the response Jesus evoked when he began to preach: “And they were astonished at his doctrine: for he taught them as one that had authority and not as the scribes” (Mark 1:22).

We tend to forget that unity is, at best, morally neutral and often a source of irrationality and groupthink. Rampaging mobs are unified. The Mafia is unified. Marauding barbarians bent on rape and pillage are unified. Meanwhile, civilized people have disagreements, and small-d democrats have arguments. Classical liberalism is based on this fundamental insight, which is why fascism was always antiliberal. Liberalism rejected the idea that unity is more valuable than individuality. For fascists and other leftists, meaning and authenticity are found in collective enterprises—of class, nation, or race—and the state is there to enforce that meaning on everyone without the hindrance of debate.

The other buzzword that epitomizes a bias toward substitution is “big data.” Today’s companies have an insatiable appetite for data, mistakenly believing that more data always creates more value. But big data is usually dumb data. Computers can find patterns that elude humans, but they don’t know how to compare patterns from different sources or how to interpret complex behaviors. Actionable insights can only come from a human analyst (or the kind of generalized artificial intelligence that exists only in science fiction).

When people take insights from multiple sources and put them together, it’s natural for them to think that the resulting ideas are their own—as

his understanding of transference in the therapeutic relationship and the presumed value of dreams as sources of insight into unconscious desires. He is commonly referred to as "the father of psychoanalysis" and his work has been highly influential-—popularizing such notions as the unconscious, defense mechanisms, Freudian slips and dream symbolism — while also making a long-lasting impact on fields as diverse as literature (Kafka), film, Marxist and feminist theories, literary criticism, philosophy, and psychology. However, his theories remain controversial and widely disputed. Source: Wikipedia

Realization is the direct seeing that this entity you have believed yourself to be has its roots in something infinitely vast and that this entity is not separate from that vastness, the source, the absolute.

Isn’t it important for your friends close by and far away to know the high cost of these insights? Wouldn’t they find it a source of consolation to see that light and darkness, hope and despair, love and fear are never very far from each other, and that spiritual freedom often requires a fierce spiritual battle?

It takes no deep insight to see that the source of both our well-being and our maladies lies within our own hearts and minds. To change our experience of life we must inevitably change our hearts and minds, or rather our heart/minds.

The ancient Greeks worshipped the human capacity for insight. Scott Berkun, in examining the topic of innovation, pointed out that the Greek religious pantheon included nine goddesses who represented the creative spirit. Leading philosophers such as Socrates and Plato visited temples dedicated to these goddesses, these muses, who were a source of inspiration. We honor this tradition when we visit a museum, a “place of the muses,” and when we enjoy music, the “art of the muses

Meaning, values, morality, and the good life must relate to facts about the well-being of conscious creatures—and, in our case, must lawfully depend upon events in the world and upon states of the human brain. Rational, open-ended, honest inquiry has always been the true source of insight into such processes. Faith, if it is ever right about anything, is right by accident.

Remember that your perception of the world is a reflection of your state of consciousness. You are not separate from it, and there is no objective world out there. Every moment, your consciousness creates the world that you inhabit. One of the greatest insights that has come out of modern physics is that of the unity between the observer and the observed: the person conducting the experiment — the observing consciousness — cannot be separated from the observed phenomena, and a different way of looking causes the observed phenomena to behave differently. If you believe, on a deep level, in separation and the struggle for survival, then you see that belief reflected all around you and your perceptions are governed by fear. You inhabit a world of death and of bodies fighting, killing, and devouring each other. Nothing is what it seems to be. The world that you create and see through the egoic mind may seem a very imperfect place, even a vale of tears. But whatever you perceive is only a kind of symbol, like an image in a dream. It is how your consciousness interprets and interacts with the molecular energy dance of the universe. This energy is the raw material of so-called physical reality. You see it in terms of bodies and birth and death, or as a struggle for survival. An infinite number of completely different interpretations, completely different worlds, is possible and, in fact, exists — all depending on the perceiving consciousness. Every being is a focal point of consciousness, and every such focal point creates its own world, although all those worlds are interconnected. There is a human world, an ant world, a dolphin world, and so on. There are countless beings whose consciousness frequency is so different from yours that you are probably unaware of their existence, as they are of yours. Highly conscious beings who are aware of their connectedness with the Source and with each other would inhabit a world that to you would appear as a heavenly realm — and yet all worlds are ultimately one.

Awakening of the kundalini is realization of your pure abstract intelligence, the type that is not conditioned by your fears, emotions and worries. It is your pristine nature. When you are able to tap into this latent source of energy, you truly become the master of your universe. You can manifest whatever you wish in your life because your scale of consciousness is no longer limited to your body alone; it envelops the whole universe. If

To grant me a vision of Nature's forces that bind the world, all its seeds and sources and innermost life... all this I shall see... and stop peddling in words that mean nothing to me." (Daß ich erkenne was die Welt im Innersten zusammenhält... Schau alle Wirkenskraft und Samen... und tu nicht mehr in Worten kramen.)

Such is the strange situation in which modern philosophy finds itself. No former age was ever in such a favourable position with regard to the sources of our knowledge of human nature. Psychology, ethnology, anthropology, and history have amassed an astoundingly rich and constantly increasing body of facts. Our technical instruments for observation and experimentation have been immensely improved, and our analyses have become sharper and more penetrating. We appear, nonetheless, not yet to have found a method for the mastery and organization of this material. When compared with our own abundance the past may seem very poor. But our wealth of facts is not necessarily a wealth of thoughts. Unless we succeed in finding a clue of Ariadne to lead us out of this labyrinth, we can have no real insight into the general character of human culture; we shall remain lost in a mass of disconnected and disintegrated data which seem to lack all conceptual unity.

We know that whether something is considered beautiful or ugly is in the eye of the beholder. What’s more revealing is that the beholder’s determination of what is beautiful and what is ugly is a valuable insight into the soul and psyche of that person. The beauty and the beast are mirrors. It’s never actually about the object; it’s really about us. Every person, situation, and idea is an interaction between the observer and the observed, and therefore, a potential source of knowledge. Every encounter is an opportunity to learn, not just about the object but about ourselves. Every encounter is therefore an opportunity to evolve. If we pay attention!

We all want love. From God, and from the creation. We are all running towards something. Ironically, the more we run after the creation, the more the creation runs away from us! As soon as we stop running after the creation, and reorient, as soon as we start running towards God, the creation runs after us. It’s a simple, simple formula: Run towards the creation, you lose God and the creation. Run towards God, you gain God *and* the creation. Allah is “Al Wadood” (The Source of Love). Therefore, love comes from God—not people. “To acquire love…fill yourself up with it until you become a magnet.” When you fill yourself with the Source of love (Al Wadood), you become a magnet for love. Allah teaches us this in the beautiful hadith Qudsi: “If Allah has loved a servant [of His], He calls Gabriel and says: “I love so-and-so, therefore love him.’” He (the Prophet pbuh) said: “So Gabriel then loves him. Then he (Gabriel) calls out in Heaven, saying: ‘Allah loves so-and-so, therefore love him.’ And the inhabitants of Heaven love him. Then acceptance is established for him on earth.” [Bukhari, Malik, & Tirmidhi] We’re all running. But so few of us are running in the right direction. We have the same goal. But to get there, we need to stop. And examine if we are running towards the Source–or just a reflection.

The source of extraversion or introversion was in the varying levels of excitability of the brain; the driver

Silence is very dangerous, especially when your words can be the only source of healing at a moment.

The aphorisms were judged more insightful when they rhymed than when they did not. Finally, if you quote a source, choose one with a name that is easy to pronounce.

To discover the source of this alchemical love within is to uncover the deepest secrets of the soul. It is to unearth and align with the ultimate truth of who we are.

Prior to the studies by Renan and Straus, historians thought myth was an obstacle to be removed in the search for the actual truth of history. But these new writers treated myth as a source of insight into the ways people viewed themselves and their universe. What if instead of treating myth as an illusion and a falsification, we saw it as an expression of people's deepest dreams?

Significantly, it was Disraeli who said, "What is a crime among the multitude is only a vice among the few"—perhaps the most profound insight into the very principle by which the slow and insidious decline of nineteenth-century society into the depth of mob and underworld morality took place. Since he knew this rule, he knew also that Jews would have no better chances anywhere than in circles which pretended to be exclusive and to discriminate against them; for inasmuch as these circles of the few, together with the multitude, thought of Jewishness as a crime, this "crime" could be transformed at any moment into an attractive "vice." Disraeli's display of eroticism, strangeness, mysteriousness, magic, and power drawn from secret sources, was aimed correctly at this disposition in society.

We have seen, therefore, that I am not allowed even to *assume*, for the sake of the necessary practical use of my reason *God, freedom, immortality*, unless at the same time *I deprive* speculative reason of its pretensions to transcendent insights. Reason, namely, in order to arrive at these, must employ principles which extend only to objects of possible experience, and which, if in spite of this they are applied also to what cannot be an object of experience, actually always change this into an appearance, thus rendering all practical *expansion* of pure reason impossible. Hence I had to suspend *knowledge* in order to make room for *belief*. For the dogmatism of metaphysics without a preceding critique of pure reason, is the source of all that disbelief which opposes morality and which is always very dogmatic.

Mathematics is much more than a language for dealing with the physical world. It is a source of models and abstractions which will enable us to obtain amazing new insights into the way in which nature operates.

…And for those who fear Allah, He (ever) prepares a way out, And He provides for him from (sources) he never could imagine. And if any one puts his trust in Allah, sufficient is (Allah) for him…" (Qur’an, 65:2-3)

When we learn to attribute meaning to the events in our lives, we connect with our Higher Purpose, Higher Wisdom, or Source; we become Master of the Self. A gradual process, this is often tied to loss and to love.

You walk to toward the center (of the labyrinth), towards the source of that order, releasing the chaos of daily life, seeking wisdom and wholeness. On the outward journey you return to the world -- metaphorically -- with the insights gained within.

To write timelessly about the here and now, a writer must approach the present indirectly. The story has to be about more than it at first seems. Shakespeare used the historical sources of his plays as a scaffolding on which to construct detailed portraits of his own age. The interstices between the secondhand historical plots and Shakespeare’s startlingly original insights into Elizabethan England are what allow his work to speak to us today. Reading Shakespeare, we know what it is like, in any age, to be alive. So it is with Moby-Dick, a novel about a whaling voyage to the Pacific that is also about America racing hell-bent toward the Civil War and so much more. Contained in the pages of Moby-Dick is nothing less than the genetic code of America: all the promises, problems, conflicts, and ideals that contributed to the outbreak of a revolution in 1775 as well as a civil war in 1861 and continue to drive this country’s ever-contentious march into the future. This means that whenever a new crisis grips this country, Moby-Dick becomes newly important. It is why subsequent generations have seen Ahab as Hitler during World War II or as a profit-crazed deep-drilling oil company in 2010 or as a power-crazed Middle Eastern dictator in 2011.

Once let down, I never fully recovered. I could never forget, and the break never mended. Like a glass vase that you place on the edge of a table, once broken, the pieces never quite fit again. However the problem wasn’t with the vase, or even that the vases kept breaking. The problem was that I kept putting them on the edge of tables. Through my attachments, I was dependent on my relationships to fulfill my needs. I allowed those relationships to define my happiness or my sadness, my fulfillment or my emptiness, my security, and even my self-worth. And so, like the vase placed where it will inevitably fall, through those dependencies I set myself up for disappointment. I set myself up to be broken. And that’s exactly what I found: one disappointment, one break after another. Yet the people who broke me were not to blame any more than gravity can be blamed for breaking the vase. We can’t blame the laws of physics when a twig snaps because we leaned on it for support. The twig was never created to carry us. Our weight was only meant to be carried by God. We are told in the Qur’an: "…whoever rejects evil and believes in God hath grasped the most trustworthy hand-hold that never breaks. And God hears and knows all things." (Qur’an, 2: 256) There is a crucial lesson in this verse: that there is only one hand-hold that never breaks. There is only one place where we can lay our dependencies. There is only one relationship that should define our self-worth and only one source from which to seek our ultimate happiness, fulfillment, and security. That place is God. However,

Until I moved to Stockhold I had felt there was a continuity to my life, as if it stretched unbroken from childhood up to the present, held together by new connections, in a complex and ingenious pattern in which every phenomenon I saw was capable of evoking a memory which unleashed small landslides of feeling in me, some with a known source, others without. The people I encountered came from towns I had been to, they knew other people I had met, it was a network, and it was a tight mesh. But when I moved to Stockholm this flaring up of memories became rarer and rarer, and one day it ceased altogether. That is, I could still remember; what happened was that the memories no longer stirred anything in me. No longing, no wish to return, nothing. Just the memory, and a barely perceptible hint of an aversion to anything that was connected with it.

have heard, again, from other sources — you may laugh, but it is always madness that first gives one an insight into the intensity of a passion — that he has promised vast sums in the way of donations both to the synagogue and to the parish priest in the event of his child’s recovery.

Within the intelligence community the realization is that Open Source Intelligence is very, very valuable across the whole spectrum of messaging through news, sentiment and measurement,’ Kaplan says. ‘Combined with Human Intelligence and Signal Intelligence, it’s a really powerful predictive tool.

Practicing loving kindness meditation is like digging deep into the ground until we reach the purest water. We look deeply into ourselves until insight arises and our love flows to the surface. Joy and happiness radiate from our eyes, and everyone around us benefits from our smile and our presence. If we take good care of ourselves, we help everyone. We stop being a source of suffering to the world, and we become a reservoir of joy and freshness. Here and there are people who know how to take good care of themselves, who live joyfully and happily. They are our strongest support. Whatever they do, they do for everyone.

Seeking to salve the worries of his constituency, Viktor Orbán assures them: “We are who we were, and we shall be what we are.” That message of exclusivity and changelessness is meant to be a source of comfort, but it is also tinged with prejudice and utterly devoid of ambition. There is no hint of gaining new insights, no hunger for innovation, no curiosity or concern about others, and no desire to look forward to anything except what has already been. Too bad. The history of Europe—and indeed the world—is stained by the blood of nations convinced that the path to glory can be found by disparaging others and going it alone.

Learning how to behave is more the source than the result of insight, reason, and understanding. Man is not born wise, rational and good, but has to be taught to become so. It is not our intellect that created our morals; rather, human interactions governed by our morals make possible the growth of reason and those capabilities associated with it.

Let’s go for a walk, Mollie.” Frank Spencer stiffened, but Mollie’s annoying lawyer spoke in a calm voice. “They say that when a wolf wants to lead a sheep to slaughter, he’ll try to cut her off from the herd where he can do his worst in private.” There was snickering around the firelight as the entire herd moved in to protect the object of his affections. With the grinning faces of several men gloating at him, it would be impossible to sneak Mollie away. Zack turned to her with a pleasant smile on his face. “You know how in mythology the blind man is always the source of great wisdom and insight? Why couldn’t you find one of those blind guys to be friends with?” Frank appeared flattered by the statement. He grinned as he warmed his hands before the brazier.

Phædrus wrote a letter from India about a pilgrimage to holy Mount Kailas, the source of the Ganges and the abode of Shiva, high in the Himalayas, in the company of a holy man and his adherents. He never reached the mountain. After the third day he gave up, exhausted, and the pilgrimage went on without him. He said he had the physical strength but that physical strength wasn’t enough. He had the intellectual motivation but that wasn’t enough either. He didn’t think he had been arrogant but thought that he was undertaking the pilgrimage to broaden his experience, to gain understanding for himself. He was trying to use the mountain for his own purposes and the pilgrimage too. He regarded himself as the fixed entity, not the pilgrimage or the mountain, and thus wasn’t ready for it. He speculated that the other pilgrims, the ones who reached the mountain, probably sensed the holiness of the mountain so intensely that each footstep was an act of devotion, an act of submission to this holiness. The holiness of the mountain infused into their own spirits enabled them to endure far more than anything he, with his greater physical strength, could take.

This is a promising new source of insight that can supplement survey data but can’t replace it for the foreseeable future. That’s because the tools have a ways to go before they can accurately gauge sentiment about specific customer interactions as precisely and consistently as a survey. You should consider this option when your measurement program matures, but start out with the tried-and-true approach of fielding surveys.

Day after day we seek an answer to the ageless question Aristotle posed in Ethics: How should a human being lead his life? But the answer eludes us, hiding behind a blur of racing hours as we struggle to fit our means to our dreams, fuse idea with passion, turn desire into reality. (...) Traditionally humankind has sought the answer to Aristotle's question from the four wisdoms - philosophy, science, religion, art - taking insight from each to bolt together a livable meaning. But today who reads Hegel or Kant without an exam to pass? Science, once the great explicator, garbles life with complexity and perplexity. Who can listen without cynicism to economists, sociologists, politicians? Religion, for many, has become an empty ritual that masks hypocrisy. As our faith in traditional ideologies diminishes, we turn to the source we still believe in: the art of story.

I equate true spiritual insight with wisdom, which is different from knowledge. Knowledge can be obtained through many sources: books, stories, songs, legends, myths, and, in modern times, computers and television programs. On the other hand, there’s only one real source of wisdom—pain. Any experience that provides a person with wisdom will also usually provide them with a scar. The greater the pain, the greater the realization. Faith is spiritual rigor mortis.

Understanding the Fourth Insight, it said, is a matter of seeing the human world as a vast competition for energy and thus for power. Yet, once humans understand their struggle, the insight continued, we would immediately begin to transcend this conflict. We would begin to break free from the competition over mere human energy…because we would finally be able to receive our energy from another source. I looked at Wil. “What’s the other source?” I asked. He smiled, but said nothing.

Everyone believes in the eternity of love, and eternal love is found only in God. To just the extent that the sparks of earthly love are stolen from the great heart and hearth of God does earthly love remain abiding. They who possess this fides every now and then are cast into the ecstasy of love and are lifted to a higher dimension of ravishing affection, but knowing its Source and Origin, they whisper to themselves in sweet anticipation of heaven: “If the spark is so great, oh, what must be the flame!

The two kinds of mental activity that can be pursued by the method that Plato recommends are mathematics and mystic insight. This explains how these two come to be so intimately combined in Plato and the Pythagoreans. To the empiricist, the body is what brings us into touch with the world of external reality, but to Plato it is doubly evil, as a distorting medium, causing us to see as through a glass darkly, and as a source of lusts which distract us from the pursuit of knowledge and the vision of truth.

The dark, uncontrolled, primordial part of a person informs them that they are alive. Living free entails accepting a slew of wildness. All wild animals act by instinct. Human instinct and intuitive thought allow us to gain insights and new beliefs, which human rationalization confirms. Logic and intuition work well together, if both sources of mental visualization are drawn from when most apropos. Planning carefully should never replace the spirit for improvisation. Acting recklessly is no substitute for measured evaluation. Nonetheless, a dash of craziness makes most people more endearing than the calculating banker whose ledger driven life causes them to see life in terms of money pouches. Letting go of all conceptions of what is, and dreaming what could be, is a form of delusion. Knowing the difference between fantasy and reality does not mean that a person should disdain imaginative acts. I need to recognize when it is time to stop woolgathering and come back down to reality and work in the pebbly bedrock of the here and now.

there is always a single “source”: the person who took the first risk on a new initiative. That source maintains a unique relationship with the gestalt of the original idea and has an intuitive knowledge of what the right next step for the initiative is, whereas others who join later to help with the execution often lack that intuitive connection to the founder’s original insight. Many organizational tensions and power struggles often revolve around lack of explicit acknowledgment of who the source of the initiative is.

A friend of mine commented yesterday that she has experienced similar insights that I talked about that all enlightened Masters and founders of religion are actually talking about the same ocean, the same invisible life source, the same God. She also said that she worked in a Christan environment at the time that she received these insights, and when she tried to share these insights with the Christians she was accused of being "impure" and of being associated with the "Devil". Christians hold on to the idea that Jesus was the only son of God, without realizing that we are all son's and daughter's of God. By holding on to the idea that Jesus is the only son of God, they do not either to realize that all enlightened Masters are talking about the same God. Jesus did not talk about faith, he talked about trust. He talked about discovering a trust in yourself and in relationship to God. Jesus said that the kingdom of God is within you. In Christianity, the church has become the intermediate between man and God, and people who claim that they have found a direct relationship to God are accused of blasphemy. The Christan church has become a barrier between man and God, and anyone who has declared that he has found a direct relationship to God are immediately banned by the church, for example Master Eckhart and Franciskus of Assisi. I have always had a deep love for Jesus, but it is not the picture of Jesus that the Christian church presents. I was a disciple of Jesus in a former life, and was thrown to the lions in Colosseum in Rome as one of the early Christians. Jesus had many more disciples than the twelve disciples mentioned in The Bible. In this life, I resigned my automatic membership in the church as soon as I could think for myself when I was 15 years old. I was also disgusted with an organization that said that they preached love and which has murdered more people than Hitler. My experience with these rare and precious insights are that they expand our consciousness of reality. They are gradual initiations into reality. They may fade away, but we will never be the same again after receiving them. They will also come more and more, the more committment we have to our spiritual growth.

Although reading is a private activity, leaving little trace on the historical record, its importance has led scholars to investigate the evidence that remains. Letters and diaries sometimes yield valuable insights into the response of actual readers. Another source for the responses of early-modern readers is the commonplace book and more generally the copying practice known as ‘commonplacing’. H. J. Jackson has demonstrated how scholars can use the notes made by readers who used the margins of a book to converse with the author and (as it happens) with posterity.

the word God is typically invoked to denote the all-encompassing and unanswerable source of authority governing what people can think, say, eat and wear, in what circumstances and with whom they can have sexual relations, how they must behave on specified days or weeks of the year, and so comprehensively on. The fact that different religions claim that their god or gods have different requirements in these respects should be evidence that religions are man-made and historically conditioned, but religious people think that this insight only applies to other people’s religions, not their own

The most beautiful thing we can experience is the mysterious. It is the source of all true art and science. He to whom the emotion is a stranger, who can no longer pause to wonder and stand wrapped in awe, is as good as dead; his eyes are closed. The insight into the mystery of life, coupled though it be with fear, has also given rise to religion. To know what is impenetrable to us really exists, manifesting itself as the highest wisdom and the most radiant beauty, which our dull faculties can comprehend only in their most primitive forms—this knowledge, this feeling is at the center of religiousness.

The Revolution is the Christian nation renouncing its baptism, throwing off its historical and traditional faith and trying to rebuild itself outside the Gospel, on the foundations of pure reason that has become the only source of law and the only rule of duty. A society that no longer has any guide other than the natural insights of the intellect, cut off from revelation, and no purpose other than the welfare of man in this world, apart from his higher and divine destiny: that is the core of the doctrine of the Revolution. Its hatred of the supernatural is and remains its most characteristic feature.

In the Judeo-Christian tradition, we carry forward the basic insight our fundamental relationship to the world is one of love. Christians say that “God is Love,” that God created the universe out of love. The source of God’s Creation is love, and our relationship to the possibility of meaning within this created world is in and through love. The Christian community is a reciprocal relationship among subjects who love and are loved. The subject maintains the meaning of God’s Creation by taking up a Christ-like love toward others. The appearance of meaning in the world—love’s product—is always a manifestation of the divine. Liberalism turns away from this entire tradition of thought, in party because of its association with religion, and in part because this tradition resists the analytic form of reason. For liberalism, religion is individualized and privatized, and thus it cannot be used in the explanation or justification of a public space. If it does invade the public, it threatens irrationality. But religion is no less an effort to understand the character of our experience, and even a secular philosophy must not ignore that experience. We cannot simply deny what we cannot place within our categories of analysis. (221)

Throughout history, men and women have experienced a dimension of the spirit that seems to transcend the mundane world. Indeed, it is an arresting characteristic of the human mind to be able to conceive concepts that go beyond it in this way. However we choose to interpret it, this human experience of transcendence has been a fact of life. Not everybody would regard it as divine: Buddhists, as we shall see, would deny that their visions and insights are derived from a supernatural source; they see them as natural to humanity. All the major religions, however, would agree that it is impossible to describe this transcendence in normal conceptual language.

Awareness ultimately has no boundaries. It exists in this world but endlessly goes beyond it. The world's great wisdom traditions all derive from a higher reality that is indescribable but can be experienced. This is the greatest wonder and source of awe. As the ancient Indian sages declare, “This isn't knowledge that you learn. It's knowledge that you become.” When you fully absorb this insight, you know what it means to transcend. You don't need to travel anywhere; all of reality exists in you. You exemplify wholeness because you are united with everything and everyone around you. You exist to demonstrate that human beings can reach the infinite, and by simply being who you are, you help others get there.

His great insight in relation to these two great culture fields was that the dominant pedagogical experience for the hunting people is the animals and the animal world. There the people struggle with the problem of killing animals all the time, and develop the terror and fear of the animals’ revenge, of the evil eye. This brings about a system of rites in which the core idea is of a covenant between the human society and the animal society, and the principal center of this covenant is the principal food animal. This animal world gives itself willingly to the hunter, with the understanding that rituals will be performed to return the life to its source so that the animal can come back again. So you have this idea of an accord and covenant between the two worlds; it’s a beautiful kind of mythology.

Entrepreneurship itself is an emergent system, where companies create the conditions for experimentation and learning to occur, often symbiotically with customers. In 1978, Eric von Hippel (my PhD advisor at MIT) pioneered the notion of user-driven innovation.10, 11 Back then, the conventional wisdom was that innovation only came from corporate, government, and university research-and-development labs. While some still believe this today, Eric's insight proved to be prescient in many areas, especially in the information age, as the widespread adoption of open-source software and Lean Startup methodologies have demonstrated.12 Twitter is a tangible example since three of the platform's most popular features—the @ reply, the # hashtag indexing, and retweet sharing—were all generated bottom-up by users.

How we perceive the world and how we act in it are products of how and what we remember. We’re all just a bundle of habits shaped by our memories. And to the extent that we control our lives, we do so by gradually altering those habits, which is to say the networks of our memory. No lasting joke, invention, insight, or work of art was ever produced by an external memory. Not yet, at least. Our ability to find humor in the world, to make connections between previously unconnected notions, to create new ideas, to share in a common culture: All these essentially human acts depend on memory. Now more than ever, as the role of memory in our culture erodes at a faster pace than ever before, we need to cultivate our ability to remember. Our memories make us who we are. They are the seat of our values and source of our character.

The idea that we all contain an Inner Child who has been suppressed by our society, the belief that we should cultivate this Inner Child as our true self and that we can depend upon it to release our creativity, seems an overreductive statement of an insight expressed by many wise and thoughtful people—among them Jesus: “Except ye be converted and become as little children, ye shall not enter the kingdom of heaven.” Some mystics and many great artists, aware of drawing on their childhood as a deep source of inspiration, have spoken of the need to maintain an unbroken inner connection between the child and the adult in one’s own inward life. But to reduce this to the idea that we can open a mental door from which our imprisoned Inner Child will pop out and teach us how to sing, dance, paint, think, pray, cook, love, etc. . . . ?

Do you remember the Third Insight, that humans are unique in a world of energy in that they can project their energy consciously?” “Yes.” “Do you remember how this is done?” I recalled John’s lessons. “Yes, it is done by appreciating the beauty of an object until enough energy comes into us to feel love. At that point we can send energy back.” “That’s right. And the same principle holds true with people. When we appreciate the shape and demeanor of a person, really focus on them until their shape and features begin to stand out and to have more presence, we can then send them energy, lifting them up. “Of course, the first step is to keep our own energy high, then we can start the flow of energy coming into us, through us, and into the other person. The more we appreciate their wholeness, their inner beauty, the more the energy flows into them, and naturally, the more that flows into us.” She laughed. “It’s really a rather hedonistic thing to do,” she said. “The more we can love and appreciate others, the more energy flows into us. That’s why loving and energizing others is the best possible thing we can do for ourselves.” “I’ve heard that before,” I said. “Father Sanchez says it often.” I looked at Julia closely. I had the feeling I was seeing her deeper personality for the first time. She returned my gaze for an instant, then focused again on the road. “The effect on the individual of this projection of energy is immense,” she said. “Right now, for instance, you’re filling me with energy. I can feel it. What I feel is a greater sense of lightness and clarity as I’m formulating my thoughts to speak. “Because you are giving me more energy than I would have otherwise, I can see what my truth is and more readily give it to you. When I do that, you have a sense of revelation about what I’m saying. This leads you to see my higher self even more fully and so appreciate and focus on it at an even deeper level, which gives me even more energy and greater insight into my truth and the cycle begins over again. Two or more people doing this together can reach incredible highs as they build one another up and have it immediately returned. You must understand, though, that this connection is completely different from a co-dependent relationship. A co-dependent relationship begins this way but soon becomes controlling because the addiction cuts them off from their source and the energy runs out. Real projection of energy has no attachment or intention. Both people are just waiting for the messages.

A door to a long-awaited game-world has opened for those who found its key. This includes Dan Harvester, a guy who lives in a run-down apartment with his cat and runs a gaming channel. He's almost through playing and testing VR games, but is this his one last chance to - really - level-up? What can it promise to him, and its first 'Beta-pioneers'? 'Fountellion' is a nature-world full of artificial life that mimics the laws of 'the Source', our own nature with its force of evolution. It promises to be more than a 'survival experience', for there are six 'Insights' scattered and every player can find their own path to them. How much will Dan be changed? There is only one way to find out: experience and tune in to his 'avalogs'. For only by completing them together with fragments from its development, can you too discover the vision and legacy of 'Fountellion'.

I am interested in helping people to understand how to sell what it is they need to sell in a way that makes sense for both them and the investor.  Over the years what I have been astounded that many artists and business people who produce theatre works consistently do not know how to go about funding their projects and moving them from one point to the other.  There are many money sources around, but in many cases people who make theatre are not business minded to the point of developing the skills to mine money sources consistently.  Ask yourself what is the motivation of this potential investor. Is it for financial return, is it for tax credit, is it just to help? or do they want to become a part of the entertainment business?  OK once you have discovered this then you need to think in terms of how do you present your case. This is what has come to be known in the world of investment as your “pitch deck.

When Bill died, I was for the first time faced with the loss of a friend, and what I initially felt when I read the news of his death in the New York Times—he had died suddenly of a heart attack—was numbness and shock. I kept thinking I should have felt more pain or sadness or grief or something. I kept trying to figure out how to grieve properly. While I was trying to sort out my response to Bill’s death, I had a conversation over lunch with my ex-boyfriend Keith, who had remained a good friend after we’d split up. He’d always been a great sounding board and an uncommonly clearheaded source of wisdom and advice. “I don’t know what to do about all this,” I told him. “I don’t know how to process it.” “Well,” he said, leaning forward intensely, as he always did when he talked, his right hand chopping the air, his boyish face bobbing up and down, “the thing is, the thing is, when you have someone you know who’s died, you have to grieve, of course, but really, there are different things you have to grieve.” “What do you mean?” “Well, you know, you have to grieve the loss of the person, you know, the fact that the actual person won’t be there anymore to talk to, to laugh with, to share memories with, that sort of thing.” “Right.” “And then you have to, you have to mourn the loss of who that person held you to be. Because that dies with them. Their vision of you no longer exists. And a whole world of who you are is gone. So you have to mourn that, too.” I sat there and took that in, an electric current of recognition coursing through my body. “That…makes sense,” I said. Keith nodded vigorously. “Yeah, it does. It does.” I shook my head. “How do you know all this stuff?” It was a question I often asked Keith; he and I were the same age, but his insight into profound human matters often outshined my own. He laughed a high-pitched giggle. “I don’t know.” That was always his answer.

KEY TAKEAWAYS – Sharpening Your Creative Mind PRACTICE UNNECESSARY CREATION Use personal creative projects to explore new obsessions, skills, or ways of working in a low-pressure environment. WANDER LONELY AS A CLOUD Make time for your mind—and body—to wander when you’re stuck. Disengaging from the problem allows your subconscious to do its work. DEFINE “FINISHED” FROM THE START Keep your inner perfectionist in check by defining what finished looks like at the beginning of a project. And when you get there, stop! DON’T GO ON AUTOPILOT Repetition is the enemy of insight. Take unorthodox—even wacky—approaches to solving your stickiest problems and see what happens. SEARCH FOR THE SOURCE When the well runs dry, don’t blame a lack of talent. Creative blocks frequently piggyback on other problems. See if you can identify them. LOVE YOUR LIMITATIONS Look at constraints as a benefit, rather than an impediment. They activate our creative thinking by upping the ante.

Throughout history, men and women have experienced a dimension of the spirit that seems to transcend the mundane world. Indeed, it is an arresting characteristic of the human mind to be able to conceive concepts that go beyond it in this way. However we choose to interpret it, this human experience of transcendence has been a fact of life. Not everybody would regard it as divine: Buddhists, as we shall see, would deny that their visions and insights are derived from a supernatural source; they see them as natural to humanity. All the major religions, however, would agree that it is impossible to describe this transcendence in normal conceptual language. Monotheists have called this transcendence “God,” but they have hedged this around with important provisos. Jews, for example, are forbidden to pronounce the sacred Name of God, and Muslims must not attempt to depict the divine in visual imagery. The discipline is a reminder that the reality that we call “God” exceeds all human expression.

We live in the information age and the sheer volume of it being available everywhere, creates a need for information that has value. Yes, we can look anything up on Google but who has the time? Can we trust that the information comes from a trustworthy source? Your experience has given you a deep knowing of your subject matter. You have insights and ideas that others may not figure out on their own. You are holding a roadmap that has great value to someone. What has been stopping you from sharing your knowledge? Perhaps you have been afraid to put yourself out there because of a fear of rejection? Let me get straight to the point. Get over it right now! Ponder the following quote for a moment and then move on with the decision to write rather than not to write, because not to write is not “to be”. You deny yourself and your audience. You have had an incredible journey to get to where you are and have amassed experience and knowledge. Now combine that with your unique voice and be heard. You are already an expert. Accept it.

When you are having trouble getting your thinking straight, consider an extreme or simple case. This will often give you the insight you need to move forward. More generally, make a problem as simple as possible without losing its essence – but no simpler. The world is full of uncertainty, much more than you think. Almost every important decision you make will be in the face of uncertainty. Therefore, learning to think probabilistically (assessing subjective probabilities of various scenarios and updating these probabilities with new information) is a critical life skill. Because of uncertainty, some good decisions will result in poor outcomes. In fact, for some decisions there are no good outcomes. Your job will be to choose the option likely to lead to the least bad outcome. Also, resist the tendency to dislike more the errors resulting from your actions (errors of commission) than the errors resulting from your inactions (errors of omission). These two types of errors are equally bad; what matters is their consequences, not their source.

Life is not primarily a quest for pleasure, as Freud believed, or a quest for power, as Alfred Adler taught, but a quest for meaning. The greatest task for any person is to find meaning in his or her life. Frankl saw three possible sources for meaning: in work (doing something significant), in love (caring for another person), and in courage during difficult times. Suffering in and of itself is meaningless; we give our suffering meaning by the way in which we respond to it. At one point, Frankl writes that a person “may remain brave, dignified and unselfish, or in the bitter fight for self-preservation he may forget his human dignity and become no more than an animal.” He concedes that only a few prisoners of the Nazis were able to do the former, “but even one such example is sufficient proof that man’s inner strength may raise him above his outward fate.” Finally, Frankl’s most enduring insight, one that I have called on often in my own life and in countless counseling situations: Forces beyond your control can take away everything you possess except one thing, your freedom to choose how you will respond to the situation.

The lives of scientists, considered as Lives, almost always make dull reading. For one thing, the careers of the famous and the merely ordinary fall into much the same pattern, give or take an honorary degree or two, or (in European countries) an honorific order. It could be hardly otherwise. Academics can only seldom lead lives that are spacious or exciting in a worldly sense. They need laboratories or libraries and the company of other academics. Their work is in no way made deeper or more cogent by privation, distress or worldly buffetings. Their private lives may be unhappy, strangely mixed up or comic, but not in ways that tell us anything special about the nature or direction of their work. Academics lie outside the devastation area of the literary convention according to which the lives of artists and men of letters are intrinsically interesting, a source of cultural insight in themselves. If a scientist were to cut his ear off, no one would take it as evidence of a heightened sensibility; if a historian were to fail (as Ruskin did) to consummate his marriage, we should not suppose that our understanding of historical scholarship had somehow been enriched.

How we perceive the world and how we act in it are products of how and what we remember. We’re all just a bundle of habits shaped by our memories. And to the extent that we control our lives, we do so by gradually altering those habits, which is to say the networks of our memory. No lasting joke, invention, insight, or work of art was ever produced by an external memory. Not yet, at least. Our ability to find humor in the world, to make connections between previously unconnected notions, to create new ideas, to share in a common culture: All these essentially human acts depend on memory. Now more than ever, as the role of memory in our culture erodes at a faster pace than ever before, we need to cultivate our ability to remember. Our memories make us who we are. They are the seat of our values and source of our character. Competing to see who can memorize more pages of poetry might seem beside the point, but it’s about taking a stand against forgetfulness, and embracing primal capacities from which too many of us have become estranged. That’s what Ed had been trying to impart to me from the beginning: that memory training is not just for the sake of performing party tricks; it’s about nurturing something profoundly and essentially human.

I think it’s helpful to take an organized approach to what I call the “twin risks.” What I’m talking about here is the fact that investors have to deal daily with two possible sources of error. The first is obvious: the risk of losing money. The second is a bit more subtle: the risk of missing opportunity. Investors can eliminate either one, but doing so will expose them entirely to the other. So most people balance the two. What should an investor’s normal stance be regarding the two risks: evenly balanced, or favoring one or the other? The answer depends mostly on one’s goals, circumstances, personality and ability to withstand risk (and on the same things with regard to one’s clients, if any). And separate and apart from his normal posture, should the investor alter the balance from time to time? And if so, how? I think investors should try to appropriately adjust their stance if they (a) feel they have the requisite insight and (b) are willing to expend effort and bear the risk of being wrong. They should do this based on where the market is in its cycle. In short, when the market is high in its cycle, they should emphasize limiting the potential for losing money, and when the market is low in its cycle, they should emphasize reducing the risk of missing opportunity.

So why bother investing in one's memory in the age of externalized memories? The best answer I can give is the one that I received unwittingly from EP, whose memory had been so completely lost that he could not place himself rin time or space, or relative to other people. That is: How we perceive the world and how we act in it are products of how and what we remember. We're all just a bundle of of habits shaped by our memories. And to the extent that we control our lives, we do so by gradually altering those habits, which is to say the networks or our memory. No lasting joke, invention, insight, or work of art was ever produced by an external memory. Not yet, at least. Or ability to find humour in the world, to make connections between previously unconnected notions, to create new ideas, to share in a common culture: All these essentially human acts depend on memory. Now more than ever, as the role of memory in our culture erodes at a faster pace than ever before, we need to cultivate our ability to remember. Our memories make us who we are. They are the seat of our values ad source of our character. [...] That's what Ed had been trying to impart to me from the beginning: that memory training is not just fro the sake of performing partyb tricks; it's about nurturing something profoundly and essentially human.

When I pursued an education in healing in the USA in 1984, I was told that I had the capacity to become a crownchakrahealer, a spiritual healer, to act as a channel and catalyst for spiritual energy from the 7th chakra through the heart. At that time I had no idea what a crownchakrahealer really was and since than it has been a continuous process during the last 17 years to deepen and develop my understanding about what a crownchakrahealer is. This process has resulted in a way of working I call "Synchronicity – Transmission of the Light", which uses healing and energy work from the Source on a formless level. With this way of working I have worked with groups up to 80 people. It is really a way of working, which goes around the ego and speaks directly to the heart. It allows a person to come in direct contact with his own inner being, with his own life source. With my intellect I still do not understand how this way of working functions. It is not a way of working, which can be understood on a method plane. It is a way of working, which relates directly to the heart and which can only be understood through insight and experience. One participant in Gothenburg in Sweden described his experience of Synchronicity as being like a thousand suns suddenly had been lit in his own consciousness. He says: "It was like an inner explosion, an expansion of my own consciousness – and I felt only love for the other people in the room".

There is a third premise of the recovery movement that I do endorse enthusiastically: The patterns of problems in childhood that recur into adulthood are significant. They can be found by exploring your past, by looking into the corners of your childhood. Coming to grips with your childhood will not yield insight into how you became the adult you are: The causal links between childhood events and what you have now become are simply too weak. Coming to grips with your childhood will not make your adult problems go away: Working through the past does not seem to be any sort of cure for troubles. Coming to grips with your childhood will not make you feel any better for long, nor will it raise your self-esteem. Coming to grips with childhood is a different and special voyage. The sages urged us to know ourselves, and Plato warned us that the unexamined life is not worth living. Knowledge acquired on this voyage is about patterns, about the tapestry that we have woven. It is not knowledge about causes. Are there consistent mistakes we have made and still make? In the flush of victory, do I forget my friends—in the Little League and when I got that last big raise? (People have always told me I'm a good loser but a bad winner.) Do I usually succeed in one domain but fail in another? (I wish I could get along with the people I really love as well as I do with my employers.) Does a surprising emotion arise again and again? (I always pick fights with people I love right before they have to go away.) Does my body often betray me? (I get a lot of colds when big projects are due.) You probably want to know why you are a bad winner, why you get colds when others expect a lot of you, and why you react to abandonment with anger. You will not find out. As important and magnetic as the “why” questions are, they are questions that psychology cannot now answer. One of the two clearest findings of one hundred years of therapy is that satisfactory answers to the great “why” questions are not easily found; maybe in fifty years things will be different; maybe never. When purveyors of the evils of “toxic shame” tell you that they know it comes from parental abuse, don't believe them. No one knows any such thing. Be skeptical even of your own “Aha!” experiences: When you unearth the fury you felt that first kindergarten day, do not assume that you have found the source of your lifelong terror of abandonment. The causal links may be illusions, and humility is in order here. The other clearest finding of the whole therapeutic endeavor, however, is that change is within our grasp, almost routine, throughout adult life. So even if why we are what we are is a mystery, how to change ourselves is not. Mind the pattern. A pattern of mistakes is a call to change your life. The rest of the tapestry is not determined by what has been woven before. The weaver herself, blessed with knowledge and with freedom, can change—if not the material she must work with—the design of what comes next.

The Blue Mind Rx Statement Our wild waters provide vast cognitive, emotional, physical, psychological, social, and spiritual values for people from birth, through adolescence, adulthood, older age, and in death; wild waters provide a useful, widely available, and affordable range of treatments healthcare practitioners can incorporate into treatment plans. The world ocean and all waterways, including lakes, rivers, and wetlands (collectively, blue space), cover over 71% of our planet. Keeping them healthy, clean, accessible, and biodiverse is critical to human health and well-being. In addition to fostering more widely documented ecological, economic, and cultural diversities, our mental well-being, emotional diversity, and resiliency also rely on the global ecological integrity of our waters. Blue space gives us half of our oxygen, provides billions of people with jobs and food, holds the majority of Earth's biodiversity including species and ecosystems, drives climate and weather, regulates temperature, and is the sole source of hydration and hygiene for humanity throughout history. Neuroscientists and psychologists add that the ocean and wild waterways are a wellspring of happiness and relaxation, sociality and romance, peace and freedom, play and creativity, learning and memory, innovation and insight, elation and nostalgia, confidence and solitude, wonder and awe, empathy and compassion, reverence and beauty — and help manage trauma, anxiety, sleep, autism, addiction, fitness, attention/focus, stress, grief, PTSD, build personal resilience, and much more. Chronic stress and anxiety cause or intensify a range of physical and mental afflictions, including depression, ulcers, colitis, heart disease, and more. Being on, in, and near water can be among the most cost-effective ways of reducing stress and anxiety. We encourage healthcare professionals and advocates for the ocean, seas, lakes, and rivers to go deeper and incorporate the latest findings, research, and insights into their treatment plans, communications, reports, mission statements, strategies, grant proposals, media, exhibits, keynotes, and educational programs and to consider the following simple talking points: •Water is the essence of life: The ocean, healthy rivers, lakes, and wetlands are good for our minds and bodies. •Research shows that nature is therapeutic, promotes general health and well-being, and blue space in both urban and rural settings further enhances and broadens cognitive, emotional, psychological, social, physical, and spiritual benefits. •All people should have safe access to salubrious, wild, biodiverse waters for well-being, healing, and therapy. •Aquatic biodiversity has been directly correlated with the therapeutic potency of blue space. Immersive human interactions with healthy aquatic ecosystems can benefit both. •Wild waters can serve as medicine for caregivers, patient families, and all who are part of patients’ circles of support. •Realization of the full range and potential magnitude of ecological, economic, physical, intrinsic, and emotional values of wild places requires us to understand, appreciate, maintain, and improve the integrity and purity of one of our most vital of medicines — water.

Smart Sexy Money is About Your Money As an accomplished entrepreneur with a history that spans more than fourteen years, Annette Wise is constantly looking for ways to give back to her community. Using enterprising efforts, she qualified for $125,000 in startup funding to develop a specialized residential facility that allows developmentally disabled adults to live in the community after almost a lifetime of living in a state institution. In doing so, she has provided steady employment in her community for the last thirteen years. After dedicating years to her residential facility, Annette began to see clearly the difficulty business owners face in planning for retirement successfully. Searching high and low to find answers, she took control of financial uncertainty and in less than 2 years, she became a Full Life Agent, licensed Registered Representative, Investment Advisor Representative and Limited Principal. Her focus is on building an extensive list of clients that depend on her for smart retirement guidance, thorough college planning, detailed business continuation, and business exit strategies. Clients have come to rely on Annette for insight on tax advantaged savings and retirement options. Annette’s primary goal is to help her clients understand more than just concepts, but to easily understand how money works, the consequences of their decisions and how they work in conjunction with their desires and goal. Ever the curious soul who is always up for a challenge, Annette is routinely resourceful at finding sensible means to a sometimes-challenging end. She believes in infinite possibilities as well as in sharing her knowledge with others. She is the go-to source for “Smart Wealth Solutions.” Among Annette’s proudest accomplishments are her two wonderful sons, Michael III and Matthew. As a single mom, they have been her inspiration and joy. She is forever grateful to the greatest brothers in the world- Andrew and Anthony Wise, for assistance in grooming them into amazing young men.

Which brings me back to Ecclesiastes, his search for happiness, and mine. I spoke in chapter 4 about my first meeting, as a student, with Rabbi Menachem Mendel Schneersohn, the Lubavitcher Rebbe. As I was waiting to go in, one of his disciples told me the following story. A man had recently written to the Rebbe on something of these lines: ‘I need the Rebbe’s help. I am deeply depressed. I pray and find no comfort. I perform the commands but feel nothing. I find it hard to carry on.’ The Rebbe, so I was told, sent a compelling reply without writing a single word. He simply ringed the first word in every sentence of the letter: the word ‘I’. It was, he was hinting, the man’s self-preoccupation that was at the root of his depression. It was as if the Rebbe were saying, as Viktor Frankl used to say in the name of Kierkegaard, ‘The door to happiness opens outward.’23 It was this insight that helped me solve the riddle of Ecclesiastes. The word ‘I’ does not appear very often in the Hebrew Bible, but it dominates Ecclesiastes’ opening chapters. I enlarged my works: I built houses for myself, I planted vineyards for myself; I made gardens and parks for myself and I planted in them all kinds of fruit trees; I made ponds of water for myself from which to irrigate a forest of growing trees. I bought male and female slaves and I had homeborn slaves. Also I possessed flocks and herds larger than all who preceded me in Jerusalem. Also, I collected for myself silver and gold and the treasure of kings and provinces. (Ecclesiastes 2:4–8) Nowhere else in the Bible is the first-person singular used so relentlessly and repetitively. In the original Hebrew the effect is doubled because of the chiming of the verbal suffix and the pronoun: Baniti li, asiti li, kaniti li, ‘I built for myself, I made for myself, I bought for myself.’ The source of Ecclesiastes’ unhappiness is obvious and was spelled out many centuries later by the great sage Hillel: ‘If I am not for myself, who will be? But if I am only for myself, what am I?’24 Happiness in the Bible is not something we find in self-gratification. Hence the significance of the word simchah. I translated it earlier as ‘joy’, but really it has no precise translation into English, since all our emotion words refer to states of mind we can experience alone. Simchah is something we cannot experience alone. Simchah is joy shared.

As in other Buddhist Tantric techniques, recommended preliminaries for these practices include developing skill at both calm-abiding (zhi gnas; śamatha) and insight meditation (lhag mthong; vipaśyanā). As in earlier Buddhist teachings, many Chöd dehadāna practices emphasize renunciation, purification, and self-transformation through the accumulation of merit and the exhaustion of demerit. Rather than suggesting that one must wait to accumulate adequate merit before offering the gift of the body, however, Chöd provides the opportunity for immediately efficacious offering of the body through techniques of visualization. Using a technique which echoes the traditional Buddhist teaching of the of the mind-made body (manomayākāya), the practitioner engages in visualizations which allow her to experience the non-duality of agent and object as she offers her body. The process of giving the body as a means of attainment is commonly articulated in Chöd practice texts (sgrub pa; sādhana). These practice texts exhibit the framework of mature Tantra sādhana, including the stages of generating bodhicitta, going for refuge, meditating on the four immeasurables, and making the eight-limbed offering. Generally speaking, the main section of a developed Chöd sādhana has three components. The first two—a transference of consciousness (nam mkha’ sgo ‘byed) practice, and a body maṇḍala (lus dkyil) practice—have distinctly purifying purposes. The Chöd transference of consciousness practice has parallels with other Buddhist practices called "’pho ba." In this part of the visualization practice, the practitioner’s consciousness is "ejected" from one's body through the Brahma aperture at the crown of one's head. At this time, one's consciousness can be visualized as becoming identical with an enlightened consciousness, which is embodied in a figure such as Machik, Vajrayoginī (Rdo rje rnal byor ma) or Vajravārāhī (Rdo rje phag mo). [....] In th[e] first stage of this transformation, the practitioner identifies with an enlightened being, thus overcoming attachment to her own body-mind aggregates and purifying them through this non-attachment. In the second stage, the practitioner can extend this identification: the practitioner identifies the microcosm of her body with macrocosms of the mundane and supramundane worlds. The body maṇḍala (lus dkyil) stage also allows the practitioner to reconceptualize her body as expanding through space and time and becoming indistinguishable from the realm of the supramundane, or the Dharmadhātu (chos kyi dbyings). Through the process of reconstructing her identity, the practitioner is able to see herself as the ultimate source of offerings for all sentient beings.

10 Practical Strategies to Improve Your Critical Thinking Skills and Unleash Your Creativity In today's rapidly changing world, the ability to think critically and creatively has become more important than ever. Whether you're a student looking to excel academically, a professional striving for success in your career, or simply someone who wants to navigate life's challenges with confidence, developing strong critical thinking skills is crucial. In this blog post, we will explore ten practical strategies to help you improve your critical thinking abilities and unleash your creative potential. 1. Embrace open-mindedness: One of the cornerstones of critical thinking is being open to different viewpoints and perspectives. Cultivate a willingness to listen to others, consider alternative opinions, and challenge your own beliefs. This practice expands your thinking and encourages creative problem-solving. 2. Ask thought-provoking questions: Asking insightful questions is a powerful way to stimulate critical thinking. By questioning assumptions, seeking clarity, and exploring deeper meanings, you can uncover new insights and perspectives. Challenge yourself to ask thought-provoking questions regularly. 3. Practice active listening: Listening actively involves not just hearing, but also understanding, interpreting, and empathizing with the speaker. By honing your active listening skills, you can better grasp complex ideas, identify underlying assumptions, and engage in more meaningful discussions. 4. Seek diverse sources of information: Expand your knowledge base by seeking information from a wide range of sources. Engage with diverse perspectives, opinions, and ideas through books, articles, podcasts, and documentaries. This habit broadens your understanding and encourages critical thinking by exposing you to different viewpoints. 5. Develop analytical thinking skills: Analytical thinking involves breaking down complex problems into smaller components, examining relationships and patterns, and drawing logical conclusions. Enhance your analytical skills by practicing activities like puzzles, riddles, and brain teasers. This will sharpen your ability to analyze information and think critically. 6. Foster a growth mindset: A growth mindset is the belief that your abilities can be developed through dedication and hard work. Embracing this mindset encourages you to view challenges as opportunities for growth, rather than obstacles. By persisting through difficulties, you build resilience and enhance your critical thinking abilities. 7. Engage in collaborative problem-solving: Collaborating with others on problem-solving tasks can spark creativity and strengthen critical thinking skills. Seek out group projects, brainstorming sessions, or online forums where you can exchange ideas, challenge each other's thinking, and find innovative solutions together. 8. Practice reflective thinking: Taking time to reflect on your thoughts, actions, and experiences allows you to gain deeper insights and learn from past mistakes. Regularly engage in activities like journaling, meditation, or self-reflection exercises to develop your reflective thinking skills. This practice enhances your critical thinking abilities by promoting self-awareness and self-improvement. 9. Encourage creativity through experimentation: Creativity and critical thinking often go hand in hand. Give yourself permission to experiment and explore new ideas without fear of failure. Embrace a "what if" mindset and push the boundaries of your thinking. This willingness to take risks and think outside the box can lead to breakthroughs in critical thinking. 10. Continuously learn and adapt: Critical thinking is a skill that can be honed throughout your life. Commit to lifelong learning and seek opportunities to expand your knowledge and skills. Stay curious, be open to new experiences, and embrace change.