Tension Motivational Quotes

She sat listening to the music. It was a symphony of triumph. The notes flowed up, they spoke of rising and they were the rising itself, they were the essence and the form of upward motion, they seemed to embody every human act and thought that had ascent as its motive. It was a sunburst of sound, breaking out of hiding and spreading open. It had the freedom of release and the tension of purpose. It swept space clean, and left nothing but the joy of an unobstructed effort. Only a faint echo within the sounds spoke of that from which the music had escaped, but spoke in laughing astonishment at the discovery that there was no ugliness or pain, and there never had to be. It was the song of an immense deliverance.

How many times do we lose an occasion for soul work by leaping ahead to final solutions without pausing to savor the undertones? We are a radically bottom-line society, eager to act and to end tension, and thus we lose opportunities to know ourselves for our motives and our secrets.

All the talk of bullying and alienation provided an easy motive. Forty-eight hours after the massacre, USA Today pulled the threads together in a stunning cover story that fused the myths of jock-hunting, bully-revenge, and the TCM. “Students are beginning to describe how a long-simmering rivalry between the sullen members of their clique [the TCM] and the school’s athletes escalated and ultimately exploded in this week’s deadly violence,” it said. It described tension the previous spring, including daily fistfights. The details were accurate, the conclusions wrong. Most of the media followed. It was accepted as fact.

Joy is temporary, Happiness is permanent; for it comes out from positive mind and is an art of tension free heart.

Understanding our personalities doesn’t eliminate the tension that results when people with different needs, motivations, and preferences come together or, especially, live together. But understanding things beneath the surface–why people act the way they act and prefer the things they prefer–helps us at least make sense of what’s going on. These people are not out to get us or trying to ruffle our feathers; they’re just different–a different kind of normal.

depression lowers attention span, tolerance for frustration, and memory. Behavior is affected by lowered motivation, loss of ability to experience pleasure, and fatigue. The body is affected by headaches, stomachaches, and muscle tension. Relationships are affected by a tendency to withdraw and become isolated with loneliness.

Beware of smile, for it is a double edged sword; it cuts the helmet of tension from others head and backfires the peace to yours.

Goals, conflict, and motivation should be so specific that you can write them down in a few words.

Tension motivates the imperative to change.

I consider myself a “social ecologist,” concerned with man’s man-made environment the way the natural ecologist studies the biological environment.....the discipline itself boasts an old and distinguished lineage. Its greatest document is Alexis de Tocqueville’s Democracy in America. But no one is as close to me in temperament, concepts, and approach as the mid-Victorian Englishman Walter Bagehot. Living (as I have) in an age of great social change, Bagehot first saw the emergence of new institutions: civil service and cabinet government, as cores of a functioning democracy, and banking as the center of a functioning economy. A hundred years after Bagehot, I was first to identify management as the new social institution of the emerging society of organizations and, a little later, to spot the emergence of knowledge as the new central resource, and knowledge workers as the new ruling class of a society that is not only “postindustrial” but postsocialist and, increasingly, post-capitalist. As it had been for Bagehot, for me too the tension between the need for continuity and the need for innovation and change was central to society and civilization.

Faith is never connected to safe. There is no faith without tension. For a rubber band to function to it's elasticity, it has to experience a tension. Saints of God who has no tension has no function.

As for Iago’s jealousy, one cannot believe that a seriously jealous man could behave towards his wife as Iago behaves towards Emilia, for the wife of a jealous husband is the first person to suffer. Not only is the relation of Iago and Emilia, as we see it on stage, without emotional tension, but also Emilia openly refers to a rumor of her infidelity as something already disposed of. Some such squire it was That turned your wit, the seamy side without And made you to suspect me with the Moor. At one point Iago states that, in order to revenge himself on Othello, he will not rest till he is even with him, wife for wife, but, in the play, no attempt at Desdemona’s seduction is made. Iago does not encourage Cassio to make one, and he even prevents Roderigo from getting anywhere near her. Finally, one who seriously desires personal revenge desires to reveal himself. The revenger’s greatest satisfaction is to be able to tell his victim to his face – "You thought you were all-powerful and untouchable and could injure me with impunity. Now you see that you were wrong. Perhaps you have forgotten what you did; let me have the pleasure of reminding you." When at the end of the play, Othello asks Iago in bewilderment why he has thus ensnared his soul and body, if his real motive were revenge for having been cuckolded or unjustly denied promotion, he could have said so, instead of refusing to explain.

When the minds of men slip from realities to fantasies without thinking of the future consequences, then we must ponder. When the hearts of men are entangled with what though might seem great but yet, specious ambitions without pondering over the resulting footprints, then we ought to take precautions. When the hands of men unwittingly and for the sake of self-gratification find the right weapons and dexterity for the wrong purpose, then massacre and cruelties leave indelible footprints of sorrow and bitterness in the hearts of men. We shall always look back to the footprints of yesterday to say had we know if we don’t take a critical look at today’s footsteps. There is always an alternative that is better than good

Most of our general feelings – every sort of restraint, pressure, tension, explosion in the play and counter-play of our organs, likewise and especially the condition of the nervus sympathicus – excite our cause-creating drive: we want to have a reason for feeling as we do – for feeling well or for feeling ill. It never suffices us simply to establish the mere fact that we feel as we do: we acknowledge this fact – become conscious of it – only when we have furnished it with a motivation of some kind.

Conflict must be personalized to the character. If you don’t know your story people and motivate them, you won’t have a strong conflict. A vague or general motivating force produces a vague and general plot. Being specific will increase the emotional intensity of your story.

I adore the ocean and its vastness, as if it is trying to teach me something, as if it is trying to teach me to remain calm whatever the situation maybe. It holds such a huge amount of water but always remains content and at peace, while we people lose our calm even at smallest of tensions that we get in life. It teaches us to keep our secrets safe within. It has an entire habitat residing in its heart, but we haven’t been able to explore it fully, same way, we must keep our secrets tightly bound within us. If we will share them, the world will lose the curiosity, just like we will lose curiosity if we will come to know fully about the aquatic life. It teaches us to provide without seeking. It houses innumerable species inside and never asks them for anything, we must also help the needy and provide if we have in abundance. The ocean teaches us lessons that books or school can’t teach us.

So the question is, what can I do to motivate you, Polly?” She eyes me salaciously and I drop my gaze, unable to return the intensity. Gently, she uses one finger to lift my chin and make my eyes meet her own. They are a vivid blue and alive with desire for me. The air around us is charged and the tension is palpable. My soaking pussy is a testament to how much I already want her… “Well?” she asks, breaking my train of thought. I gaze at her face; just a few inches from mine. “I – I’ve never done this before…” “Done what Polly?” Rachel chides, removing her finger. I miss the contact immediately and am rueful to have upset her. She raises one eyebrow at me. “Thought about what motivates you?” she asks, sardonically. “I’ve never been like this… with a woman, I mean…” She rises from the sofa in one fluid movement and stands above me. “Kneel Polly.” Surprised by the order, I blink at her before I respond. “Excuse me?” Rachel smiles at me. “Get. On. Your. Knees,” she says, articulating each word, and pointing to the floor in front of her. “I am going to find a way to motivate you.

The myth of Oedipus . . . arouses powerful intellectual and emotional reactions in the adult-so much so, that it may provide a cathartic experience, as Aristotle taught all tragedy does. [A reader] may wonder why he is so deeply moved; and in responding to what he observes as his emotional reaction, ruminating about the mythical events and what these mean to him, a person may come to clarify his thoughts and feelings. With this, certain inner tensions which are the consequence of events long past may be relieved; previously unconscious material can then enter one's awareness and become accessible for conscious working through. This can happen if the observer is deeply moved emotionally by the myth, and at the sametime strongly motivated intellectually to understand it.

With the invention of the city and its powerful combination of economies of scale coupled to innovation and wealth creation came the great divisions of society. Our present social network structures barely existed in their present form until urban communities evolved. Hunter-gatherers were significantly less hierarchical, more egalitarian and community oriented than we are. The struggle and tension between unbridled individual self-enhancement and the care and concern for the less fortunate has been a major thread running throughout human history, especially over the past two hundred years. Nevertheless, it seems that without the motive of self-interest our entrepreneurial free market economy would collapse. The system we have evolved critically relies on people continually wanting new cars and new cell phones, new widgets and gadgets, new clothes and new washing machines, new thrills, new entertainment, and pretty much new everything, even when they already have enough of “everything.” It may not be a pretty picture and it doesn’t work for everyone, but so far, it’s worked remarkably well for most of us, and apparently most of us seem to want it to continue. Whether it can is a topic I’ll return to in the last chapter.

Without thinking, she reached down and grabbed his wrist. Holding his hand still, she thrust her hips forward and back, finding the right pace until the heavy tension returned, and she felt the telltale contractions begin again. He swore softly. “Can you do that while I’m inside of you?” “Absolutely.” She pulled his hand free and pressed the condom into his palm. “Can you put this on in the dark?” He chuckled. “With you as motivation, I could probably put it on after I was dead.

In the spiritual realm, a man who will lead a rebellion has already proven, no matter how grandiose his words or angelic his ways, that he has a critical nature, an unprincipled character, and hidden motives in his heart. Frankly, he is a thief. He creates dissatisfaction and tension within the realm, and then either seizes power or siphons off followers. The followers he gets, he uses to found his own dominion. Such a sorry beginning, built on the foundation of insurrection ... No, God never honors division in His realm.

I often tell people that I’m the biggest self-aware misogynist I know. I was writing a scene last night between a woman general and the man she helped put on the throne. I started writing in some romantic tension, and realized how lazy that was. There are other kinds of tension. I made a passing reference to sexual slavery, which I had to cut. I nearly had him use a gendered slur against her. I growled at the screen. He wanted to help save her child… no. Her brother? Ok. She was going to betray him. OK. He had some wives who died… ug. No. Close advisors? Friends? Maybe somebody just… left him? Even writing about societies where there is very little sexual violence, or no sexual violence against women, I find myself writing in the same tired tropes and motivations. “Well, this is a bad guy, and I need something traumatic to happen to this heroine, so I’ll have him rape her.” That was an actual thing I did in the first draft of my first book, which features a violent society where women outnumber men 25-1. Because, of course, it’s What You Do.

The great majority of those who, like Frankl, were liberated from Nazi concentration camps chose to leave for other countries rather than return to their former homes, where far too many neighbors had turned murderous. But Viktor Frankl chose to stay in his native Vienna after being freed and became head of neurology at a main hospital in Vienna. The Austrians he lived among often perplexed Frankl by saying they did not know a thing about the horrors of the camps he had barely survived. For Frankl, though, this alibi seemed flimsy. These people, he felt, had chosen not to know. Another survivor of the Nazis, the social psychologist Ervin Staub, was saved from a certain death by Raoul Wallenberg, the diplomat who made Swedish passports for thousands of desperate Hungarians, keeping them safe from the Nazis. Staub studied cruelty and hatred, and he found one of the roots of such evil to be the turning away, choosing not to see or know, of bystanders. That not-knowing was read by perpetrators as a tacit approval. But if instead witnesses spoke up in protest of evil, Staub saw, it made such acts more difficult for the evildoers. For Frankl, the “not-knowing” he encountered in postwar Vienna was regarding the Nazi death camps scattered throughout that short-lived empire, and the obliviousness of Viennese citizens to the fate of their own neighbors who were imprisoned and died in those camps. The underlying motive for not-knowing, he points out, is to escape any sense of responsibility or guilt for those crimes. People in general, he saw, had been encouraged by their authoritarian rulers not to know—a fact of life today as well. That same plea of innocence, I had no idea, has contemporary resonance in the emergence of an intergenerational tension. Young people around the world are angry at older generations for leaving as a legacy to them a ruined planet, one where the momentum of environmental destruction will go on for decades, if not centuries. This environmental not-knowing has gone on for centuries, since the Industrial Revolution. Since then we have seen the invention of countless manufacturing platforms and processes, most all of which came to be in an era when we had no idea of their ecological impacts. Advances in science and technology are making ecological impacts more transparent, and so creating options that address the climate crisis and, hopefully, will be pursued across the globe and over generations. Such disruptive, truly “green” alternatives are one way to lessen the bleakness of Earth 2.0—the planet in future decades—a compelling fact of life for today’s young. Were Frankl with us today (he died in 1997), he would no doubt be pleased that so many of today’s younger people are choosing to know and are finding purpose and meaning in surfacing environmental facts and acting on them.

Go back to where you came from," muttered a man in Italian, glancing from Magnus's Indonesian to Shinyun's Korean face. He moved to shove past them, but Shinyun held up a hand. The man froze. "I've always wondered what that saying is about," Magnus said casually. "I wasn't born in Italy, but many people are who don't fit your idea of what people born here look like. Is it that you think their parents weren't from here, or their grandparents? Why do people say it? Is the idea that everyone should go back to the very first place their ancestors came from?" Shinyun stepped up to the man, who remained fixed in place, his eyeballs twitching. "Wouldn't that mean," Magnus asked, "that ultimately, we all have to go back to the water?" Shinyun flicked a finger, and the man was flung with a brief squeak into the Tiber. Magnus made sure he fell without injury and drifted him to the riverside. The man climbed out and sat down on the bank with a squelch. Magnus hoped he would think about his choices. "I was only going to make him think I would drop him in the water," Magnus clarified. "I understand the impulse, but just making him afraid of us . . ." He trailed off and sighed. "Fear isn't a very efficient motivator." "Fear is all some people understand," Shinyun said. They were standing close together. Magnus could feel the tension running through Shinyun's body. He took her hand and gave it a brief, friendly squeeze before he dropped it. He felt a faint pressure of her fingers in return, as if she'd wanted to squeeze back. I did this to her, he thought, as he always did, the five small words that circled in his mind repeatedly when he was around Shinyun. "I prefer to believe that people can understand a lot, when offered the opportunity," said Magnus. "I like your enthusiasm, but let's not drown anyone." "Spoilsport," said Shinyun, but her tone was friendly.

The mind combats the natural flow of change by allowing most of its motivation to come from craving. Cravings quickly become attachments that try to mold reality into something it is not. Cravings are a rejection of reality as it is, and bring our focus into imagining what is missing or how we wish things would be. When our desire for things to be a certain way combines with tension, craving emerges. When we lock on to a particular idea and make our “happiness” dependent on it coming true, we are no longer living in the present moment—instead, we are striving to control reality. A continuous craving for things to be a certain way is known as “attachment.

Complex operations, in which agencies assume complementary roles and operate in close proximity-often with similar missions but conflicting mandates-accentuate these tensions. The tensions are evident in the processes of analyzing complex environments, planning for complex interventions, and implementing complex operations. Many reports and analyses forecast that these complex operations are precisely those that will demand our attention most in the indefinite future. As essayist Barton and O'Connell note, our intelligence and understanding of the root cause of conflict, multiplicity of motivations and grievances, and disposition of actors is often inadequate. Moreover, the problems that complex operations are intended and implemented to address are convoluted, and often inscrutable. They exhibit many if not all the characteristics of "wicked problems," as enumerated by Rittel and Webber in 1973: they defy definitive formulations; any proposed solution or intervention causes the problem to mutate, so there is no second chance at a solution; every situation is unique; each wicked problem can be considered a symptom of another problem. As a result, policy objectives are often compound and ambiguous. The requirements of stability, for example, in Afghanistan today, may conflict with the requirements for democratic governance. Efforts to establish an equitable social contract may well exacerbate inter-communal tensions that can lead to violence. The rule of law, as we understand it, may displace indigenous conflict management and stabilization systems. The law of unintended consequences may indeed be the only law of the land. The complexity of the challenges we face in the current global environment would suggest the obvious benefit of joint analysis - bringing to bear on any given problem the analytic tools of military, diplomatic and development analysts. Instead, efforts to analyze jointly are most often an afterthought, initiated long after a problem has escalated to a level of urgency that negates much of the utility of deliberate planning.

Finally, we arrive at the question of the so-called nonpolitical man. Hitler not only established his power from the very beginning with masses of people who were until then essentially nonpolitical; he also accomplished his last step to victory in March of 1933 in a "legal" manner, by mobilizing no less than five million nonvoters, that is to say, nonpolitical people. The Left parties had made every effort to win over the indifferent masses, without posing the question as to what it means "to be indifferent or nonpolitical." If an industrialist and large estate owner champions a rightist party, this is easily understood in terms of his immediate economic interests. In his case a leftist orientation would be at variance with his social situation and would, for that reason, point to irrational motives. If an industrial worker has a leftist orientation, this too is by all mean rationally consistent—it derives from his economic and social position in industry. If, however, a worker, an employee, or an official has a rightist orientation, this must be ascribed to a lack of political clarity, i.e., he is ignorant of his social position. The more a man who belongs to the broad working masses is nonpolitical, the more susceptible he is to the ideology of political reaction. To be nonpolitical is not, as one might suppose, evidence of a passive psychic condition, but of a highly active attitude, a defense against the awareness of social responsibility. The analysis of this defense against consciousness of one's social responsibility yields clear insights into a number of dark questions concerning the behavior of the broad nonpolitical strata. In the case of the average intellectual "who wants nothing to do with politics," it can easily be shown that immediate economic interests and fears related to his social position, which is dependent upon public opinion, lie at the basis of his noninvolvement. These fears cause him to make the most grotesque sacrifices with respect to his knowledge and convictions. Those people who are engaged in the production process in one way or another and are nonetheless socially irresponsible can be divided into two major groups. In the case of the one group the concept of politics is unconsciously associated with the idea of violence and physical danger, i.e., with an intense fear, which prevents them from facing life realistically. In the case of the other group, which undoubtedly constitutes the majority, social irresponsibility is based on personal conflicts and anxieties, of which the sexual anxiety is the predominant one. […] Until now the revolutionary movement has misunderstood this situation. It attempted to awaken the "nonpolitical" man by making him conscious solely of his unfulfilled economic interests. Experience teaches that the majority of these "nonpolitical" people can hardly be made to listen to anything about their socio-economic situation, whereas they are very accessible to the mystical claptrap of a National Socialist, despite the fact that the latter makes very little mention of economic interests. [This] is explained by the fact that severe sexual conflicts (in the broadest sense of the word), whether conscious or unconscious, inhibit rational thinking and the development of social responsibility. They make a person afraid and force him into a shell. If, now, such a self-encapsulated person meets a propagandist who works with faith and mysticism, meets, in other words, a fascist who works with sexual, libidinous methods, he turns his complete attention to him. This is not because the fascist program makes a greater impression on him than the liberal program, but because in his devotion to the führer and the führer's ideology, he experiences a momentary release from his unrelenting inner tension. Unconsciously, he is able to give his conflicts a different form and in this way to "solve" them.

Earning Trust & Cooperation The number one thing which stands between you and meeting a new person is tension. What is the number one thing which stands between a sales person and their prospect? You guessed it . . . tension. One of our first priorities as we initiate a first impression must be to focus on how to effectively minimize or eliminate tension. Regardless of your relationship or venue, when tension is high, trust and cooperation are low. When tension is reduced, trust and cooperation increase. It is an inverse relationship. So, how can you move to reduce tension in your first impressions to increase trust and cooperation? Put yourself in their shoes and seek to relate to them with an equal footing on a level playing field. Demonstrate how you can bring value to their lives.

Most societies no longer require high fertility rates. Infant mortality has fallen to a tiny fraction of its 1950 level. Effective birth control technology, labor-saving devices, improved child care facilities, and low infant mortality make it possible for women to have children and full-time careers. Traditional pro-fertility norms are giving way to individual-choice norms that allow people a broader range of choice in how to live their lives. Pro-fertility norms have high costs. Forcing women to stay in the home and gays and lesbians to stay in the closet requires severe repression. Once high human fertility rates are no longer needed, there are strong incentives to move away from pro-fertility norms—which usually means moving away from religion. As this book demonstrates, norms concerning gender equality, divorce, abortion, and homosexuality are changing rapidly. Young people in high-income societies are increasingly aware of the tension between religion and individual-choice norms, motivating them to reject religion. Beginning in 2010, secularization has accelerated sharply.

As their conversation turned philosophical, Oppenheimer stressed the word 'responsibility'. And when Morgan suggested he was using the word almost in a religious sense Oppenheimer agreed it was a 'secular devise for using a religious notion without attaching it to a transcendent being. I like to use the word 'ethical' here. I am more explicit about ethical questions now than ever before although these were very strong with me when I was working on the bomb. Now I don't know how to describe my life without using some word like responsibility to characterize it. A word that has to do with choice and action and the tension in which choices can be resolved. I'm not talking about knowledge but about being limited by what you can do. There is no meaningful responsibility without power. It may be only power over what you do yourself but increased knowledge, increased wealth... leisure are all increasing the domain in which responsibility is conceivable. After this soliloquy Morgan wrote "Oppenheimer turned his palms up, the long slender fingers including his listener in his conclusion 'You and I' he said 'Neither of us is rich but as far as responsibility goes both of us are in a position right now to alleviate the most awful agony in people at the starvation level.' This was only a different way of saying what he had learned from reading Proust forty years earlier in Corsica... that indifference to the sufferings one causes is the terrible and permanent form of cruelty. Far from being indifferent, Robert was acutely aware of the suffering he had caused others in his life and yet he would not allow himself to succumb to guilt. He would accept responsibility. He had never tried to deny his responsibility but since the security hearing he nevertheless no longer seemed to have the capacity or motivation to fight against the cruelty of indifference. and in that sense, Robby had been right- they achieved their goal, they killed him.

Peace is the foundation of Happiness-for where there is Anxiety,Tension,and Turmoil,Joy cannot exist.-RVM

in Part III. Here you’ll find helpful trackers, templates, and other tools to support you through the process. I highly recommend you use these to keep you motivated and help you stay on track during the program. A Holistic Approach A happy, healthy lifestyle requires more than eating a healthy diet or being active. It requires that you address several aspects of life. To illustrate, let’s take a look at Diane. A few years ago, Diane was suffering from tension headaches and migraines, and frequently resorted to a dark bedroom to alleviate the pain. Her immune system was weak, causing her to frequently get colds and sinus infections. And she felt sluggish or too tired to engage in any kind of activity. She was desperate

Regardless of how low a person stoops, it is never too late to uncover a redemptive epiphany. Can I mine an inspirational ray of motivation from my darkest thoughts that allows me to confront the commonplace disorders and tragic interruptions of life? What physical, mental, and emotional strumming make up the tinderbox that produces the moral tension that gives meaning to the life of an ordinary person? Amongst the chaos, confusion, and compromises that mark existence, how do we go about understanding ourselves? How do we become in touch with our personal band of raw emotions? Does self-transformation commence by admitting illicit impulses, irrational thoughts, disturbing habits, mythic misgivings, and stinted worldview? Do we learn through deconstructing our maverick experiences or through intellectual abstraction? In order to move forward in life, is it sometimes necessary to dissect ourselves? Would it prove helpful systematically to take apart nightmarish experiences that seemly never let go of a person?

Will you still love me if a croc grabs me and I lose an arm or a leg?” “Yes, of course I would still love you,” I said. But there were many evenings when he would run through improbably scenarios, just checking to see how I really felt. One night he looked particularly concerned, his brow furrowed. “What’s up?” I asked. “Tell me why you married me.” I laughed. “Because you’re hot in the cot.” That broke the tension, and he laughed too. We both relaxed a little bit. But he would sometimes wonder if I’d married him just because I loved him, or if it was because he was a bit of Tarzan and Croc Dundee and Indiana Jones all rolled into one. “I’m in love with Steve Irwin,” I assured him, “and part of the reason I love you is because you are such a staunch advocate for wildlife. Your empathy and compassion for all animals is part of it too. But most of all, I know that destiny brought us together.” Steve continued our serious discussion, and he spoke of his mortality. He was convinced that he would never reach forty. That’s why he was in such a hurry all the time, to get as much done as he could. He didn’t feel sad about it. He only felt the motivation to make a difference before he was gone. “I’m not afraid of death,” he said. “I’m only afraid of dying. I don’t want to get sick and dwindle. I love working hard and playing hard and living hard, and making every moment count.” I learned so much from Steve. He helped me reevaluate my own purpose, my own life. What would happen if I didn’t make it to forty? What legacy would I leave?

anger creates a sense of power and control in a situation where prior to anger these positive, motivating feelings did not exist. The feelings of control and righteousness that come from anger can motivate you to challenge and change difficult interpersonal and social injustices. [. . .] Anger can provide you with a rest from feelings of vulnerability, and a way of venting tensions and frustrations.”189

In nearly a quarter of all animals in which homosexuality has been observed and analyzed, the behavior has been classified as some other form of nonsexual activity besides (or in addition to) dominance. Reluctant to ascribe sexual motivations to activities that occur between animals of the same gender, scientists in many cases have been formed to come up with alternative "functions". These include some rather far-fetched suggestions, such as the idea that fellatio with male orang-utans is a "nutritive" behavior, or that episodes of cavorting and genital stimulation between male West Indian manatees are "contests of stamina". At various times, homosexuality has been classified as a form of aggression (not necessarily related to dominance), appeasement or placation, play, tension reduction, greeting or social bonding, reassurance or reconciliation, coalition or alliance formations, and "barter" for food or other "favors". It is striking that virtually all of these functions are in fact reasonable and possible components of sexuality - as any reflection on the nature of sexual interactions in humans will reveal - and indeed in some species homosexual interactions do bear characteristics of some or all of these activities. However, in the vast majority of cases these functions are ascribed to a behavior *instead of*, rather than *along with*, a sexual component - and only when the behavior occurs between two males or two females. According to Paul L. Vasey, "While homosexual behavior may serve some social roles, these are often interpreted by zoologists as the primary reason for such interactions and usually seen as negating any sexual component to this behavior. By contrast, heterosexual interactions are invariably seen as being primarily sexual with some possible secondary social functions.

Denis Waitley, a motivational speaker, says, “Losers try to escape from their fears and drudgery with activities that are tension-relieving. Winners are motivated by their desires toward activities that are goal-achieving.

Morality often involves tension within the group motivated by competition between different groups.

You can see that man wants the impossible: He wants to lose his isolation and keep it at the same time. He can't stand the sense of separateness, and yet he can't allow the complete suffocating of his vitality. He wants to expand by merging with the powerful beyond that transcends him, yet he wants while merging with it to remain individual and aloof, working out his own private and smaller-scale self-expansion. but this feat is impossible because it belies the real tension of the dualism. One obviously can't have merger in the power of another thing and the development of one's own personal power at the same time, at any rate not without ambivalence and a degree of self-deception. But one can get around the problem in one way: one can, we might say, "control the glaringness of the contradiction." You can try to choose the fitting kind of beyond, the one in which you find it most natural to practice self-criticism and self-idealization. In other words, you try to keep your beyond safe. The fundamental use of transference, of what we could better call "transference heroics," is the practice of a safe heroism. In it we see the reach of the ontological dualism of motives right into the problem of transference and heroism, and we are now in a position to sum up this matter.

We can rest assured that tension always has a purpose. Whether it holds us in place or just creates a moment where we have to consider our position or check our motives, it always comes with an opportunity for growth.

Extraordinary, he reflected dispassionately, how he had never outgrown the desire to be liked. Sometimes he thought that this pressing need was so urgent within him that, on a final analysis, it provided the motive spring for his whole conduct of life.

If we purchased the land, the zoo would be enlarged from four acres to six. At the time, it seemed like an enormous step to take. We argued back and forth. We talked, dreamed, and planned. Steve always seemed to worry about the future. “If anything happens to me, promise that you’ll take care of the zoo.” “Of course I will,” I said. “That’s easy to promise, but nothing is going to happen to you. Don’t worry.” “Will you still love me if a croc grabs me and I lose an arm or a leg?” “Yes, of course I would still love you,” I said. But there were many evenings when he would run through improbably scenarios, just checking to see how I really felt. One night he looked particularly concerned, his brow furrowed. “What’s up?” I asked. “Tell me why you married me.” I laughed. “Because you’re hot in the cot.” That broke the tension, and he laughed too. We both relaxed a little bit. But he would sometimes wonder if I’d married him just because I loved him, or if it was because he was a bit of Tarzan and Croc Dundee and Indiana Jones all rolled into one. “I’m in love with Steve Irwin,” I assured him, “and part of the reason I love you is because you are such a staunch advocate for wildlife. Your empathy and compassion for all animals is part of it too. But most of all, I know that destiny brought us together.” Steve continued our serious discussion, and he spoke of his mortality. He was convinced that he would never reach forty. That’s why he was in such a hurry all the time, to get as much done as he could. He didn’t feel sad about it. He only felt the motivation to make a difference before he was gone. “I’m not afraid of death,” he said. “I’m only afraid of dying. I don’t want to get sick and dwindle. I love working hard and playing hard and living hard, and making every moment count.” I learned so much from Steve. He helped me reevaluate my own purpose, my own life. What would happen if I didn’t make it to forty? What legacy would I leave? That evening he was unusually contemplative. “None of our petty problems really matter,” he said. I agreed. “In a hundred years, what difference is it going to make, worrying about this two acres of land? We need to focus on the real change that will make the world a better place for our children and grandchildren.” Steve gave me a strange look. Children? We had never discussed having children much, because we were flat strapped. The thought of filming more documentaries, running the zoo, and raising a family was just too daunting. But that evening we did agree on one thing: We would spend some of my savings and make the leap to enlarge the zoo. We were both so happy with our decision. “We’re lucky that we met before I became the Crocodile Hunter,” he said. I knew what he was talking about. It made things a lot easier, a lot more clear-cut. I had fallen in love with Steve Irwin, not the guy on TV. “I don’t know how they do it,” he said. “Who?” I asked. “People in the limelight,” he said. “How do they tell who’s in it for them and who’s just after their celebrity? It puts a new slant on everything. Not for us, though,” he added. “Too right,” I agreed.

The paths that lead to the crossroads of life; otherwise known as "transition”, seem the longest, and darkest. This is a result of the tension present between struggle and grace. The more you resist, the more anxiety and stress you will encounter. Whereas, when you let go of the expectation of where you should be, or want to be, and accept the current situation, event, or circumstance, to merely exist, you will experience God’s sufficient Grace.

Good posture is the correct alignment of body parts supported by the right amount of muscle tension.

What are the words we exchange on the altar? I do. Frequently those two words that originated in love shift through the years to three words based in fear: I have to. It’s a cancerous shift. And we all face that choice many times throughout the day. Do something out of obligation, out of fear, out of I have to. Or do it out of joy, out of love, out of I want to. Think about it for a moment. Wanting to do something is so much more liberating than having to do something. I have to is wrapped up in the fear of what might happen if you don’t perform the way you’re supposed to. I want to is a beautiful gift to anyone around you. The tension and stress associated with I have to go to work, forgive her, move forward, watch my weight, clean my house, pick up the kids, be home for dinner, dissipates when the sentence begins with I want to. Just try it. I want to clean my house means you look forward to how beautiful it will look when finished, the joy people will have when they come into it, the sense of accomplishment you will feel when the work is done. Or I have to clean my house. Just one more dreary task that makes up the drudgery of your life. I want to be home for dinner means you can’t wait to see your family, anticipate the delicious food you might enjoy together, the chance to talk about your day. Or I have to be home for dinner—it becomes an annoyance, you wish you could get more done at work, you wish you could stay for one more drink, you begrudgingly pack your bag and head home, annoyed at this thing you are supposed to do. It’s just one word. But it makes all the difference. Being motivated by love sets you free. There is no obligation. There’s only joy. It’s no longer about you. It can instead be about others. And let me tell you, when you turn outward in love, you create the kind of joy that spreads like wildfire.

The conscious mind and the unconscious mind jointly govern human beings’ desires, thoughts, and behavior, which unified totally in a singular human body houses what we term the self. The conscious mind frequently assist facilitate the agenda of the unconscious mind. Incompatible cravings of the conscious and unconscious mind generate tension and emotional turmoil, which can manifest itself in erratic behavior that produces self-doubt and self-questioning. One of the main conundrums of human beings is that the unconscious mind, which guides important aspects of human behavior and motivation, is virtually unknowable. The power of conscious thought – the ability to rationalize – misleads us into thinking we are primary logical entities, when we live most of our lives by unconsciously scanning external stimuli and reacting to events in real time without conscious reflection.

9 Reasons Why Improving Your Posture is Important By projecting strength and excellence in your physical presence, you will. . . 1. Look better and feel better. 2. Appear, and be, more fit and healthy. 3. Powerfully influence your mindset. 4. Appear more confident, self-assured, and competent. 5. Carry yourself with more purpose and intention. 6. Breathe deeper and get more oxygen in your body, which will improve your energy and health. 7. Reduce or prevent back pain and muscle tension. 8. Improve productivity by energizing your physiology. 9. Make a significantly more positive impression.

The only tension that gets my attention, is when I stick a fork too close to my silver filling.

The Misbâh has chapters on “knowledge” (- ilm, ch. 62), “certain knowledge” ( yaqîn, ch. 88), “wisdom” (hikmah, ch. 99), and “ignorance” ( jahl, ch. 77). The chapters are spread over the whole, work seemingly without any clear motivation justifying their insertion in the particular places in which they are found. “Jafar” starts, of course, with the praise of knowledge as he does with the blame of ignorance whose progress is darkness42 and whose recession is light. He is concerned with clarifying the particular aspect of knowledge that is referred to in such common traditions as the search for knowledge being a duty, the search for knowledge to be extended even as far as China,43 and the knowledge about one’s soul being the knowledge of the Lord.44 In the first case, the knowledge intended is the knowledge of the fear of God and of certainty (- ilm at-taqwâ wa-l-yaqîn); in the sec- ond, the knowledge about (ma- rifah) the soul/self which includes the knowledge about the Lord; and in the third (where this last knowledge is particularly speci- ed), the knowledge that requires acting in accordance with it and which is “sincere devotion” (ikhlâs). The theme of the necessity of acting with sincere devotion is then elaborated by means of statements castigating useless knowledge and stressing the fact that just a small amount of knowledge supports a large amount of life-long work. An inscription found and deciphered by Jesus and a revelation received by David likewise indicate the need for action. “Knowledge” is the only way leading to God. The true “knower” is identi- ed by his prayers, his piety, and his actions, and not by his appearance, his pre- tensions, and his words. True knowledge has always been sought in the past by those possessing intelligence, devotion (nusk), modesty (bashful- ness, hayâ), and the fear of God (khashyah); today it is sought by men not possessing any of these qualities. Statements concerning the qualities required of teachers and students conclude “Jafar's chapter on knowledge. Knowledge, for “Jafar,” is the result of introspection, a response within the individual to the divine. But it is also the result of a process of teaching and studying, and it must - find expression in relevant human activity. The whole would seem to be a mixture of moderate Shîah views of revealed and inspired knowledge and the “orthodox” concern with the methodology of the transmission of traditions and their practi- cal legal signi- cance.

Daniel Kahneman put it this way: “Lewin’s insight was that if you want to achieve change in behavior, there is one good way to do it and one bad way. The good way is by diminishing restraining forces, not by increasing the driving forces.” Lewin’s “bad way” was to add—whether incentives for good behavior or punishments for bad behavior—because this increases tension in the system. Promising Ezra a cookie if he reads a book instead of watching a show increases his motivation not to swipe on his iPad. But promising Ezra a cookie does not make it any easier for him to resist the iPad. In fact, promising Ezra a cookie can make him more frustrated if he succumbs to the iPad temptation. I can pursue the same goal, getting Ezra to engage with a book instead of stare at a screen, by removing the tempting iPad from the situation, placing it out of sight, or accidently letting it run out of batteries overnight. This is an example of Lewin’s “good” way of changing a system, because it actually relieves tension.

in Kantian ethics, the true tension is not between the subject’s idea that he is acting only for the sake of duty, and the hidden fact that there was effectively some pathological motivation at work (the vulgar psychoanalysis); the true tension is exactly the opposite one: the free act in its abyss is unbearable, traumatic, so that when we accomplish an act out of freedom and in order to be able to sustain it, we experience it as conditioned by some pathological motivation

Mathematics is the science of the infinite. The great achievement of the Greeks was to have made the tension between the finite and the infinite fruitful for the knowledge of reality. The feeling of the calm and unquestioning acknowledgement of the infinite belongs to the Orient, but for the East it remained a mere abstract awareness that left the concrete manifold of existence lying indifferently to one side, unshaped and impervious. Coming out of the Orient, the religious feeling of the infinite, the apeiron, took possession of the Greek soul in the Dionysian-Orphic epoch that preceded the Persian Wars. Here the Persian Wars also mark the release of the Occident from the Orient. That tension and its overcoming became for the Greeks the driving motive of knowledge. But every synthesis, as soon as it was achieved, permitted the old antithesis to break out anew in deepened form. Thus, it determined the history of theoretical knowledge into our time. Indeed, today we are compelled everywhere in the foundations of mathematics to return directly to the Greeks.

Mathematics is the science of the infinite. The great achievement of the Greeks was to have made the tension between the finite and the infinite fruitful for the knowledge of reality. The feeling of the calm and unquestioning acknowledgement of the infinite belongs to the Orient, but for the East it remained a mere abstract awareness that left the concrete manifold of existence lying indifferently to one side, unshaped and impervious. Coming out of the Orient, the religious feeling of the infinite, the apeiron, took possession of the Greek soul in the DionysianOrphic epoch that preceded the Persian Wars. Here the Persian Wars also mark the release of the Occident from the Orient. That tension and its overcoming became for the Greeks the driving motive of knowledge. But every synthesis, as soon as it was achieved, permitted the old antithesis to break out anew in deepened form. Thus, it determined the history of theoretical knowledge into our time. Indeed, today we are compelled everywhere in the foundations of mathematics to return directly to the Greeks.

That's what grace does: It lights a candle in the dark so the gifts it holds can come to light.

Put measurements in place to differentiate between actions and words. If you are feeling ignored, for example, make a plan together that can clarify the dimensions of your problem—perhaps keeping track of the amount of time you spend together for a week. Consider weekly “learning conversations” (explained in detail in Step 4) to address issues that simply won’t go away. Make it a point to discuss your motives and differences in approach that might be getting in the way of finding common ground. Learn to laugh when you miscommunicate, rather than see it as a sign that you’ll never figure it out. Laughter reduces tension and helps keep you both in a positive mindset.

That's what grace does: It lights a candle in the dark so the gift it holds can come to light.

When we loosen our hold on our emotions, they no longer have a hold on us.

Trying to do enough in order to be enough, we keep grabbing that rope and pulling it with all our might.

There's no better place to realign ourselves than at the feet of Jesus.

I believe the 'better part' isn't just what Mary chooses but how she chooses.

Losers try to escape from their fears and drudgery with activities that are tension-relieving. Winners are motivated by their desires toward activities that are goal-achieving.

Imposing trade, economic, or other kinds of sanctions on an intransigent or authoritarian regime, whose head lives in an ivory tower, is not desirable as an effective weapon, because sanctions directly hit the common people, pushing more of them to the edge. Dear leaders, we must stop warmongering and give peace plenty of chances. Killing fellow humans is disgusting. Reach out to your so-called enemies and engage them in discourses to foster reconciliation. The world counts on your statesmanship. It is a well-established fact that a single leader can change the mood the world over. Leaders can make a mess, create, and fuel tension, or bring peace and order. The world does not need aggressive, combative leaders; it is starving for skilled diplomats and peacemakers.” Excerpts from Chapter 10, “War: A Senseless Option Versus Sensible Alternatives” of AWAY FROM THE MADDING WORLD: A Thoughtful Analysis of the Causes of Human Woes, and Remedial Suggestions If our political leaders had offered Vladimir Putin some concessions, instead of provoking, humiliating, and infuriating him, the current brutal Ukraine war could have been averted. End this conflict thru compromises. Everyone is suffering – physically, emotionally, or economically. Let us not forget several of the players in this suicidal game are nuclear powers, and Putin’s nuclear threats must be taken seriously. I’m afraid another Hitler is in the making!

Many leaders forget that there are actually two types of performance, both important yet mutually opposed. Most organizations manage tactical performance—the ability to execute against a plan. But adaptive performance—the ability to diverge from a plan—is just as important. Because tactical performance and adaptive performance are opposites, they live in a tension that few leaders have learned how to balance.

Physical effects, both long and short term, include: Racing heart, headache, nausea, muscle tension, fatigue, dry mouth, dizzy feelings, increase in breathing rate, aching muscles, trembling and twitching, sweating, disturbed digestion, immune system suppression and memory issues. Your body was designed to endure brief moments of acute stress, but chronic stress (stress that is ongoing) can start to cause chronic health conditions, like cardiovascular disease, insomnia, hormonal dysregulation and so on. If the ordinary physical experience of stress is prolonged, the physical effects can have consequences in the rest of your life… Mental and psychological effects include: Exhaustion and fatigue, feeling on edge, nervousness, irritability, inability to concentrate, lack of motivation, changes to libido and appetite, nightmares, depression, feeling out of control, apathy and so on. Stress can reinforce negative thinking patterns and harmful self-talk, lower our confidence, and kill our motivation. More alarming than this, overthinking can completely warp your perception of events in time, shaping your personality in ways that mean you are more risk averse, more negatively focused and less resilient. When you’re constantly tuned into Stress FM you are not actually consciously aware and available in the present moment to experience life as it is. You miss out on countless potential feelings of joy, gratitude, connection and creativity because of your relentless focus on what could go wrong, or what has gone wrong. This means you’re less likely to recognize creative solutions to problems, see new opportunities and capitalize on them, or truly appreciate all the things that are going right for you. If you are constantly in a low-level state of fear and worry, every new encounter is going to be interpreted through that filter, and interpreted not for what it is, but for what you’re worried it could be.  Broader social and environmental effects include: Damage to close relationships, poor performance at work, impatience and irritability with others, retreating socially, and engaging in addictive or harmful behaviors. A person who is constantly stressed and anxious starts to lose all meaning and joy in life, stops making plans, cannot act with charity or compassion to others, and loses their passion for life. There is very little spontaneity, humor or irreverence when someone’s mind is too busy catastrophizing, right? As you can imagine, the physical, mental and environmental aspects all interact to create one, unified experience of overthinking and anxiety. For example, if you overthink consistently, your body will be flooded with cortisol and other stress hormones. This can leave you on edge, and in fact cause you to overthink even more, adding to the stress, changing the way you feel about yourself and your life. You might then make bad choices for yourself (staying up late, eating bad food, shutting people out) which reinforce the stress cycle you’re in. You may perform worse at work, procrastinating and inevitably giving yourself more to worry about, and so on…

As a human being, you’ve been given the dignity of choice. While other living beings rely on their instincts, you have the power to overrule your basic instincts and negative feelings so as to grow and become more. In a way, procrastination is the ever-present tension we experience between our animal instincts and our higher purpose. It is the cost of being human.

When we loosen our hold on our emotions, they no longer have a hold on us.

Jordan Blashek and Chris Haugh found that a good way to reduce tension was to ‘strip away the labels’. ‘We learned to identify each other not as Democrats or Republicans with beliefs motivated by partisan ideology, but instead as the deeper identities that we both carried that matter to us,’ said Jordan.

The Game of an All-Powerful Being Write in your journal in response to this prompt: Notice that the making of drama, of theater, of fiction, is one of the great pleasures of human life. From the pettiest gossip to the most refined tragedy, all dramas come from the same exquisite impulse to feel the fun of tension, conflict, uncertainty. Imagine that an all-powerful being has freely decided to be you, in your life, exactly as it currently is. Writing from the perspective of this all-powerful being, explain what dramas and games and fictions are being played out in your life. What motivates the game? What are the pay-offs? Who are “the evil-doers,” in the drama, the adversaries in the game?

The modern sitcom, in particular, is almost wholly dependent for laughs and tone on the M*A*S*H0inspired savaging of some buffoonish spokesman for hypocritical, pre-hip values at the hands of bitingly witty insurgents. [. . .] Its promulgation of cynicism about authority works to the general advantage of television on a number of levels. First, to the extent that TV can ridicule old-fashioned conventions right off the map, it can create an authority vacuum. And then guess what fills it. The real authority on a world we now view as constructed and not depicted becomes the medium that constructs our world-view. Second, to the extent that TV can refer exclusively to itself and debunk conventional standards as hollow, it is invulnerable to critics' changes that what's on is shallow or crass or bad, since and such judgments appeal to conventional, extra-televisual standards about depth, taste, quality. Too, the ironic tone of TV's self-reference means that no one can accuse TV of trying to put anything over on anybody. As essayist Lewis Hyde points out, self-mocking irony is always 'Sincerity, with a motive.' [. . .] If television can invite Joe Briefcase into itself via in-gags and irony, it can ease that painful tension between Joe's need to transcend the crowd and his inescapable status as Audience-member. For to the extent that TV can flatter Joe about 'seeing through' the pretentiousness and hypocrisy of outdated values, it can induce in him precisely the feeling of canny superiority it's taught him to crave, and can keep him dependent on the cynical TV-watching that alone affords this feeling. [. . .] Television can reinforce its on queer ontology of appearance: the most frightening prospect, for the well-conditioned viewer, becomes leaving oneself open to others' ridicule by betraying passé expressions of value, emotion, or vulnerability.

In the Second Mansion, you aim to become more discerning about your thoughts, motivations, and personal companions. We all need to be more discriminating about whom we allow into the circles that influence our souls. Beyond your friendships and social interactions, you need to become aware of how your psyche and soul are changing, of their shifts in perceptions. As you become more awakened, you may become more psychically hypersensitive and reactive to other people’s emotional energy, to highly charged negative atmospheres, to stresses in people around you, or even to the great tensions of the planet. Teresa warned her nuns that as they progressed in their Castles, they would become vulnerable in some way to other people’s emotional, psychological, mental, and spiritual debris. You need to learn, as an emerging mystic, how to protect your energy field. This hypersensitivity can be brought on by spending too much time alone in retreat or by opening up too many interior rooms too rapidly. In rare cases, achieving a blissful state of consciousness can result in a sense of ungroundedness and disorientation. A more common experience is that reading sacred literature and doing soul work can shift your values and make you feel very detached from your familiar world. In these states, you require serious hand-holding and the companionship of someone who understands the journey of the soul. You will always need to maintain a solitary, silent prayer life and time for reflection, but you will also need to reach out to at least one other person to share your experience of God.

Multiple raids on emigrant wagon trains in Utah Territory, both before and weeks after September 11, 1857, demonstrate that the train massacred at Mountain Meadows was not the only one attacked. These assaults were motivated by political wrangling over federal and local rule and tensions between church and state that reached a deadly peak in 1857 but roiled Utah for decades. Modern readers may recognize similar tensions today, not only in Utah but throughout the United States. This jostling for power between Latter-day Saints and federal authority continued long after the massacre. Attempts to wield the case as a political weapon resulted in justice delayed—and justice denied—for the innocent victims of the massacre and their families.

Trying to pump up your motivation to stick with a hard habit is like trying to force water through a bent hose. You can do it, but it requires a lot of effort and increases the tension in your life. Meanwhile, making your habits simple and easy is like removing the bend in the hose. Rather than trying to overcome the friction in your life, you reduce it.

To put it in the terms Musil wields so ironically (namely, those appropriate to the “skim-romanticism and yearning for God that the machine-age had for a time squirted out”), by the second decade of the century it had come to seem that spirit (Geist) lacked spirit. For, in post- Kantian usage, spirit means both the motivation of historical becoming and also its “phenomenology,” its formal result. However ironic the context in which he places the project, Musil, like many of his contemporaries, was concerned with recuperating spirit at the “first” and deeper level—not as the arbitrary sum of its formal expressions but as the formative process itself, the self-configuring whole. At this deeper level Geist is a word for that all- pervading pneuma, or breath, diffused throughout the universe and holding all contraries together in tension, the “sympathy of the Whole” of the ancient Stoics. Geist, writes Musil, “mixes things up, unravels them, and forms new combinations.” It was in deference to this Geist that the man without qualities lived so undecidedly. “Undoubtedly—he said to himself— what banished him to an aloof and anonymous form of existence was nothing but the compulsion to that loosing and binding of the world that is known by a word one does not like to encounter alone: spirit,” Arnheim, his arch- antagonist, is willing to admit this much about his young colleague: “the man had reserves of as yet unexhausted soul.

Ten shockingly arty events What arty types like to call a ‘creative tension’ exists in art and music, about working right at the limits of public taste. Plus, there’s money to be made there. Here’s ten examples reflecting both motivations. Painting: Manet’s Breakfast on the Lawn, featuring a group of sophisticated French aristocrats picnicking outside, shocked the art world back in 1862 because one of the young lady guests is stark naked! Painting: Balthus’s Guitar Lesson (1934), depicting a teacher fondling the private parts of a nude pupil, caused predictable uproar. The artist claimed this was part of his strategy to ‘make people more aware’. Music: Jump to 1969 when Jimi Hendrix performed his own interpretation of the American National Anthem at the hippy festival Woodstock, shocking the mainstream US. Film: In 1974 censors deemed Night Porter, a film about a love affair between an ex-Nazi SS commander and his beautiful young prisoner (featuring flashbacks to concentration camp romps and lots of sexy scenes in bed with Nazi apparel), out of bounds. Installation: In December 1993 the 50-metre-high obelisk in the Place Concorde in the centre of Paris was covered in a giant fluorescent red condom by a group called ActUp. Publishing: In 1989 Salman Rushdie’s novel Satanic Verses outraged Islamic authorities for its irreverent treatment of Islam. In 2005 cartoons making political points about Islam featuring the prophet Mohammed likewise resulted in riots in many Muslim cities around the world, with several people killed. Installation: In 1992 the soon-to-be extremely rich English artist Damien Hirst exhibited a 7-metre-long shark in a giant box of formaldehyde in a London art gallery – the first of a series of dead things in preservative. Sculpture: In 1999 Sotheby’s in London sold a urinoir or toilet-bowl-thing by Marcel Duchamp as art for more than a million pounds ($1,762,000) to a Greek collector. He must have lost his marbles! Painting: Also in 1999 The Holy Virgin Mary, a painting by Chris Ofili representing the Christian icon as a rather crude figure constructed out of elephant dung, caused a storm. Curiously, it was banned in Australia because (like Damien Hirst’s shark) the artist was being funded by people (the Saatchis) who stood to benefit financially from controversy. Sculpture: In 2008 Gunther von Hagens, also known as Dr Death, exhibited in several European cities a collection of skinned corpses mounted in grotesque postures that he insists should count as art.

Don't live each day as if it were your last, for you might break your back and breathe your last. Rather, live as if a hundred days left; oh, not so pressured, of tension bereft. We do work to live, not do live to work; always rushing is not fun but a joke. Live each day not so stressed nor so relaxed; it's in balanced way where joy's at the max.

The intention to harm or exclude may guide some technical design decisions. Yet even when they do, these motivations often stand in tension with aims framed more benevolently. Even police robots who can use lethal force while protecting officers from harm are clothed in the rhetoric of public safety.35 This is why we must separate “intentionality” from its strictly negative connotation in the context of racist practices, and examine how aiming to “do good” can very well coexist with forms of malice and neglect.36 In fact a do-gooding ethos often serves as a moral cover for harmful decisions. Still, the view that ill intent is always a feature of racism is common: “No one at Google giggled while intentionally programming its software to mislabel black people.”37 Here McWhorter is referring to photo-tagging software that classified dark-skinned users as “gorillas.” Having discovered no bogeyman behind the screen, he dismisses the idea of “racist technology” because that implies “designers and the people who hire them are therefore ‘racists.’” But this expectation of individual intent to harm as evidence of racism is one that scholars of race have long rejected.38

Trying to pump up your motivation to stick with a hard habit is like trying to force water through a bent hose. You can do it, but it requires a lot of effort and increases the tension in your life. Meanwhile, making your habits simple and easy is like removing the bend in the hose. Rather than trying to overcome the friction in your life, you reduce it.

Such tensions might partly explain why the Gallup organization repeatedly finds just 13 percent of the world’s workforce likes going to work, despite the rise of popular books and research on employee engagement, organizational culture, and motivation.

For each object, just as for each painting in an art gallery, there is an optimal distance from which it asks to be seen--an orientation through which it presents more of itself--beneath or beyond which we merely have a confused perspective due to excess or lack. Hence, we tend toward the maximum of visibility and we seek, just as when using a microscope, a better focus point, which is obtained through a certain equilibrium between the interior and the exterior horizons...The distance between me and the object is not a size that increases or decreases, but rather a tension that oscillates around a norm. The oblique orientation of the object in relation to me is not measured by the angle that it forms with the plane of my face, but rather experienced as a disequilibrium, as an unequal distribution of its influences upon me...If I bring the object closer to me, or if I turn it around in my fingers in order to 'see it better,' this is because every attitude of my body is immediately for me a power for a certain spectacle, because each spectacle is for me what it is within a certain kinesthetic situation, and because, in other words, my body is permanently stationed in front of things in order to perceive them and, inversely, appearances are always enveloped for me within a certain bodily attitude...not through a law or from a formula, but rather insofar as I have a body and insofar as I am, through this body, geared into a world. And just as perceptual attitudes are not known by me individually, but rather implicitly given as stages in the gesture that lead to the optimal attitude, correlatively the perspectives that correspond to them are not thematized before me one after the other and are only presented as pathways toward the thing itself with its size and its form...The system of experience is not spread out before me as if I were God, it is lived by me from a certain point of view; I am not the spectator of it, I am a part of it, and it is my inherence in a point of view that at once makes possible the finitude of my perception and its opening to the total world as the horizon of all perception...In other words, perceptual experiences are linked together, motivate each other, and are involved in each other...The world is an open and indefinite unity in which I am situated.

We're sitting on a hill, reminiscing about our deeds. These are mesmerising moments of ease; scenes are harmonising in keys. But we're in a state of oblivion, shunned from the view of fate in this period. We think about the nice days from our teens; the things that we did at our free will. We're in sync with the future and past tensions. Indeed, we could enjoy the present intentions. But we're in a state of oblivion, shunned from the view of fate in this period. We envision our problems gone; with collisions exposed and pawned. Oh! We could enjoy this peaceful time, on this hill, watching the sunrise. But we're in a state of oblivion, shunned from the view of fate in this period. The beautiful birds stride pass our face. Thick cuticles blurred, striped by hours of grace. They flap their wings, forming art; tail lamps for us, bleeding hearts. But we're in a state of oblivion, shunned from the view of fate in this period. People of different cultures come to us. Simple, they offer their services; no Judas. Wave their hands with care; give their food to share. But we're in a state of oblivion, shunned from the view of fate in this period. What a sad case this is; our mindfulness is butchered. Heads are swimming between the past and the future. Opportunities to love others in truth are being missed. Communities could share true love; limiting the rifts. But we're in a state of oblivion, shunned from the view of fate in this period.

Speeches motivate forward movement because the gap between what is and what could be creates tension that your travelers will want to resolve.

There sits the meditator parked on a little cushion. Is she out donating blood? No. Is she busy working with disaster victims? No. But let us examine her motivation. Why is she doing this? The meditator’s intention is to purge her own mind of anger, prejudice, and ill will, and she is actively engaged in the process of getting rid of greed, tension, and insensitivity. Those are the very items that obstruct her compassion for others. Until they are gone, any good works that she does are likely to be just an extension of her own ego, and of no real help in the long run. Harm in the name of help is one of the oldest games.

PEACE is the foundation of Happiness —for where there is Anxiety, Tension and Turmoil, Joy cannot exist.-RVM

There is one final reason for putting out this book, a motive which means a great deal to me. It has to do with the great, in fact the desperate, need of our times for more basic knowledge and more competent skills in dealing with the tensions in human relationships.

The business philosopher, Jim Rohn, said, “As a human being, you’ve been given the dignity of choice. While other living beings rely on their instincts, you have the power to overrule your basic instincts and negative feelings so as to grow and become more. In a way, procrastination is the ever-present tension we experience between our animal instincts and our higher purpose. It is the cost of being human.

Your mind should be without any tension, direct and expansive, but not inattentive.

I have to say, after talking to my friend, it was hard not to feel like I have the better deal at Liberty. Sure, it’s frustrating not to be able to relieve sexual tension, but with that option off the table, I’m free to be totally transparent. The whole interaction feels more honest, more straightforward. In the words of I Kissed Dating Goodbye, “our entire motivation in relationships is transformed.” I’ve said things to Aimee tonight that I would never say to girls back in the secular world for fear of alienating them. Strange things to say to a girl who looks really beautiful—like, “You look really beautiful.

That was amazing,” she told him. He kissed the top of her thigh. “For me, too.” She heard him sit up and prepared to pass over the condom. But before she could, she felt his finger enter her again. Just the finger. It shouldn’t have been that exciting, but there was something about the way he touched her. She’d just had more than her fill of orgasms, but she couldn’t help clamping around him, drawing him in deeper. “Good?” he asked. “Oh, yeah. Don’t stop.” Without thinking, she reached down and grabbed his wrist. Holding his hand still, she thrust her hips forward and back, finding the right pace until the heavy tension returned, and she felt the telltale contractions begin again. He swore softly. “Can you do that while I’m inside of you?” “Absolutely.” She pulled his hand free and pressed the condom into his palm. “Can you put this on in the dark?” He chuckled. “With you as motivation, I could probably put it on after I was dead.” Then he was pressing against her. She reached between them and guided him inside of her. As he entered her, she contracted around him. He filled her slowly, stretching her, delighting her. Each thrust was enough to send her flying. Zane shifted so he could hold on to her hips. “I can feel you coming,” he murmured. “You’re killing me. I can’t hold on much longer.” “Go for it,” she told him. He took her at her word. Moving faster and faster, he pulled out of her, then slipped back inside. She lost herself in the movement, in what she was feeling. The pleasure was greater than any she’d ever experienced. Maybe it was a fluke. Maybe it was something about being outdoors or the placement of the moon. Whatever. At this point, she didn’t much care. Instead, as she felt Zane tensing for his own release, she wrapped her legs around him and pulled him close. One last shudder rippled through her. She gave herself up to the feel of him, to the sudden weight as he wrapped his arms around her and groaned his surrender.

#Life Life in just 30 seconds: ~At the age of 5, we worry about our lovely toys. ~At the age of 15, we worry about our study. ~At the age of 20, we worry about our career. ~At the age of 25, we worry about our marriage. ~At the age of 30, we worry about our children education and future. ~At the age of 40, we worry about our daily tension and work load. ~At the age of 50, we worry about our son and daughter's marriage. ~At the age of 60, we worry about our own future again. ~At the age of 70, we get tensed from our life. ~At the age of 80, oh sorry, you would be dead. Sorry, there is no time to think again. Time has won and situations have already won. The thing you got is the material mortal things and lost is your ultimate immortal life. No need to sugarcoat the life, simply try to create an unbeatable dent in the whole universe. Born~spend~realized~live~work~failed~work~success~live forever. ©Deepak Gupta