Transform 20 Quotes

Never shall I forget that night, the first night in camp, that turned my life into one long night seven times sealed. Never shall I forget that smoke. Never shall I forget the small faces of the children whose bodies I saw transformed into smoke under a silent sky. Never shall I forget those flames that consumed my faith forever. Never shall I forget the nocturnal silence that deprived me for all eternity of the desire to live. Never shall I forget those moments that murdered my God and my soul and turned my dreams to ashes. Never shall I forget those things, even were I condemned to live as long as God Himself. Never.

[I]t is important not to abandon the practice [of yoga] because we believe it is driven by the wrong motivation. The practice of yoga itself transforms. Yoga has a magical quality. . . . (20)

Over the past 60 years, marketing has moved from being product-centric (Marketing 1.0) to being consumer-centric (Marketing 2.0). Today we see marketing as transforming once again in response to the new dynamics in the environment. We see companies expanding their focus from products to consumers to humankind issues. Marketing 3.0 is the stage when companies shift from consumer-centricity to human-centricity and where profitability is balanced with corporate responsibility.

You can smuggle anything into an event inside empty pizza boxes. Carrying pizza boxes transforms anyone into Moses. There can be a crowd of 20,000 people, and if you have a few pizza boxes, the crowd parts like the red sea. Hey, that guy’s got pizza. Let him pass. Make way for importance!

Do you have the email addresses of the 20 percent of your customer base that loves what you do? If not, start getting them. If you do, what could you make for these customers that would be superspecial?

The most important thing is love," said Leigh-Cheri. "I know that now. There's no point in saving the world if it means losing the moon." Leigh-Cheri sent that message to Bernard through his attorney. The message continued, "I'm not quite 20, but, thanks to you, I've learned something that many women these days never learn: Prince Charming really is a toad. And the Beautiful Princess has halitosis. The bottom line is that (a) people are never perfect, but love can be, (b) that is the one and only way that the mediocre and the vile can be transformed, and (c) doing that makes it that. Loving makes love. Loving makes itself. We waste time looking for the perfect lover instead of creating the perfect love. Wouldn't that be the way to make love stay?" The next day, Bernard's attorney delivered to her this reply: Love is the ultimate outlaw. It just won't adhere to any rules. The most any of us can do is to sign on as its accomplice. Instead of vowing to honor and obey, maybe we should swear to aid and abet. That would mean that security is out of the question. The words "make" and "stay" become inappropriate. My love for you has no strings attached. I love you for free. Leigh-Cheri went out in the blackberries and wept. "I'll follow him to the ends of the earth," she sobbed. Yes, darling. But the earth doesn't have any ends. Columbus fixed that.

For two centuries, Christians would be a persecuted minority. There was no worldly reward for being Christian. Being a follower of Christ took courage. The twelve apostles, and their first-century co-workers, suffered tribulation and sometimes death as they fulfilled the Great Commission Jesus had given them (Matt 28:19–20). They turned an iron empire upside down and changed our world forever.

There is some confusion as to what magic actually is. I think this can be cleared up if you just look at the very earliest descriptions of magic. Magic in its earliest form is often referred to as “the art”. I believe this is completely literal. I believe that magic is art and that art, whether it be writing, music, sculpture, or any other form is literally magic. Art is, like magic, the science of manipulating symbols, words, or images, to achieve changes in consciousness. The very language about magic seems to be talking as much about writing or art as it is about supernatural events. A grimmoir for example, the book of spells is simply a fancy way of saying grammar. Indeed, to cast a spell, is simply to spell, to manipulate words, to change people's consciousness. And I believe that this is why an artist or writer is the closest thing in the contemporary world that you are likely to see to a Shaman. I believe that all culture must have arisen from cult. Originally, all of the faucets of our culture, whether they be in the arts or sciences were the province of the Shaman. The fact that in present times, this magical power has degenerated to the level of cheap entertainment and manipulation, is, I think a tragedy. At the moment the people who are using Shamanism and magic to shape our culture are advertisers. Rather than try to wake people up, their Shamanism is used as an opiate to tranquilize people, to make people more manipulable. Their magic box of television, and by their magic words, their jingles can cause everyone in the country to be thinking the same words and have the same banal thoughts all at exactly the same moment. In all of magic there is an incredibly large linguistic component. The Bardic tradition of magic would place a bard as being much higher and more fearsome than a magician. A magician might curse you. That might make your hands lay funny or you might have a child born with a club foot. If a Bard were to place not a curse upon you, but a satire, then that could destroy you. If it was a clever satire, it might not just destroy you in the eyes of your associates; it would destroy you in the eyes of your family. It would destroy you in your own eyes. And if it was a finely worded and clever satire that might survive and be remembered for decades, even centuries. Then years after you were dead people still might be reading it and laughing at you and your wretchedness and your absurdity. Writers and people who had command of words were respected and feared as people who manipulated magic. In latter times I think that artists and writers have allowed themselves to be sold down the river. They have accepted the prevailing belief that art and writing are merely forms of entertainment. They’re not seen as transformative forces that can change a human being; that can change a society. They are seen as simple entertainment; things with which we can fill 20 minutes, half an hour, while we’re waiting to die. It’s not the job of the artist to give the audience what the audience wants. If the audience knew what they needed, then they wouldn’t be the audience. They would be the artists. It is the job of artists to give the audience what they need.

The first follower is what transforms the lone nut into a leader,” and in a startup, that first follower is usually a cofounder.

It's no accident that most ads are pitched to people in their 20s and 30s. Not only are they so much cuter than their elders...but they are less likely to have gone through the transformative process of cleaning out their deceased parents' stuff. Once you go through that, you can never look at *your* stuff in the same way. You start to look at your stuff a little postmortemistically. If you've lived more than two decades as an adult consumer, you probably have quite the accumulation, even if you're not a hoarder...I'm not saying I never buy stuff, because I absolutely do. Maybe I'm less naive about the joys of accumulation.

It takes 20 years to build a reputation and few minutes of cyber-incident to ruin it.

It has been said that Christmas is for children; but as the years of childhood fancy pass away and an understanding maturity takes their place, the simple teaching of the Savior that ‘it is more blessed to give than to receive’ (Acts 20:35) becomes a reality. The evolution from a pagan holiday transformed into a Christian festival to the birth of Christ in men’s lives is another form of maturity that comes to one who has been touched by the gospel of Jesus Christ.

We have gone sick by following a path of untrammelled rationalism, male dominance, attention to the visible surface of things, practicality, bottom-line-ism. We have gone very, very sick. And the body politic, like any body, when it feels itself to be sick, it begins to produce antibodies, or strategies for overcoming the condition of dis-ease. And the 20th century is an enormous effort at self-healing. Phenomena as diverse as surrealism, body piercing, psychedelic drug use, sexual permissiveness, jazz, experimental dance, rave culture, tattooing, the list is endless. What do all these things have in common? They represent various styles of rejection of linear values. The society is trying to cure itself by an archaic revival, by a reversion to archaic values. So when I see people manifesting sexual ambiguity, or scarifying themselves, or showing a lot of flesh, or dancing to syncopated music, or getting loaded, or violating ordinary canons of sexual behaviour, I applaud all of this; because it's an impulse to return to what is felt by the body -- what is authentic, what is archaic -- and when you tease apart these archaic impulses, at the very centre of all these impulses is the desire to return to a world of magical empowerment of feeling. And at the centre of that impulse is the shaman: stoned, intoxicated on plants, speaking with the spirit helpers, dancing in the moonlight, and vivifying and invoking a world of conscious, living mystery. That's what the world is. The world is not an unsolved problem for scientists or sociologists. The world is a living mystery: our birth, our death, our being in the moment -- these are mysteries. They are doorways opening on to unimaginable vistas of self-exploration, empowerment and hope for the human enterprise. And our culture has killed that, taken it away from us, made us consumers of shoddy products and shoddier ideals. We have to get away from that; and the way to get away from it is by a return to the authentic experience of the body -- and that means sexually empowering ourselves, and it means getting loaded, exploring the mind as a tool for personal and social transformation. The hour is late; the clock is ticking; we will be judged very harshly if we fumble the ball. We are the inheritors of millions and millions of years of successfully lived lives and successful adaptations to changing conditions in the natural world. Now the challenge passes to us, the living, that the yet-to-be-born may have a place to put their feet and a sky to walk under; and that's what the psychedelic experience is about, is caring for, empowering, and building a future that honours the past, honours the planet and honours the power of the human imagination. There is nothing as powerful, as capable of transforming itself and the planet, as the human imagination. Let's not sell it straight. Let's not whore ourselves to nitwit ideologies. Let's not give our control over to the least among us. Rather, you know, claim your place in the sun and go forward into the light. The tools are there; the path is known; you simply have to turn your back on a culture that has gone sterile and dead, and get with the programme of a living world and a re-empowerment of the imagination. Thank you very, very much.

The only power that can effect transformations of the order (of Jesus) is love. It remained for the 20th century to discover that locked within the atom is the energy of the sun itself. For this energy to be released, the atom must be bombarded from without. So too, locked in every human being is a store of love that partakes of the divine- the imago dei, image of god…And it too can be activated only through bombardment, in its case, love’s bombardment. The process begins in infancy, where a mother’s initially unilateral loving smile awakens love in her baby and as coordination develops, elicits its answering smile… A loving human being is not produced by exhortations, rules and threats. Love can only take root in children when it comes to them- initially and most importantly from nurturing parents. Ontogenetically speaking, love is an answering phenomenon. It is literally a response.

Proclaiming the death of the Lord "until he comes" (1 Cor 11:26) entails that all who take part in the Eucharist be committed to changing their lives and making them in a certain way completely "Eucharistic". It is this fruit of a transfigured existence and a commitment to transforming the world in accordance with the Gospel which splendidly illustrates the eschatological tension inherent in the celebration of the Eucharist and in the Christian life as a whole: "Come, Lord Jesus!" (Rev 22:20)

It takes 20 years to build a reputation and 2 minutes to ruin it. If you think about that, you'll do things differently.

When supernatural beliefs gained those functions and became institutionalized, they were thereby transformed into what we term a religion.

All programs transform data, converting an input into an output. And yet when we think about design, we rarely think about creating transformations. Instead we worry about classes and modules, data structures and algorithms, languages and frameworks.

Writers and people who had command of words were respected and feared as people who manipulated magic. In latter times I think that artists and writers have allowed themselves to be sold down the river. They have accepted the prevailing belief that art and writing are merely forms of entertainment. They’re not seen as transformative forces that can change a human being; that can change a society. They are seen as simple entertainment; things with which we can fill 20 minutes, half an hour, while we’re waiting to die.

A billion hours ago, modern Homo sapiens emerged. A billion minutes ago, Christianity began. A billion seconds ago, the IBM personal computer was released. A billion Google searches ago… was this morning. —HAL VARIAN, GOOGLE’S CHIEF ECONOMIST, DECEMBER 20, 2013

The barbarous KGB, which in the course of its existence slaughtered at least 20 million people at home and another 70 million throughout the communist world, not only survived, but it also transformed today’s Russia into the first intelligence dictatorship in history. Now

Why does the United States spend more than $20 billion a year on farm programs but less than $4 billion a year on education and early care for children in the critical first two years of life? Are corn and soybeans really a higher priority for America’s future than our children?

The twentieth century saw man's view of the universe transformed: we realized the insignificance of our planet in the vastness of the universe, and we discovered that time and space we curved and inseparable , that the universe was expanding, and that it had a beginning in time.

Your mission is to find that “sweet spot” in the middle where intensity times duration yields the highest calorie burn. I believe that sweet spot—which provides both efficiency and effectiveness—is around 20 to 30 minutes of high-intensity cardio or 40 to 45 minutes of moderate-intensity cardio.

as Tesla put it, “A single ray of light from a distant star falling upon the eye of a tyrant in bygone times may have altered the course of his life, may have changed the destiny of nations, may have transformed the surface of the globe; so intricate, so inconceivably complex are the processes in Nature.

People who do surf the Internet for fun at work—within a reasonable limit of less than 20 percent of their total time in the office—are more productive by about 9 percent than those who don't,” according to Dr. Brent Coker, from the department of management and marketing at the University of Melbourne, Australia.

As a species, we haven’t evolved to plan 20 years into the future. As a rule, our decision-making is myopic, shortsighted, and lacks imagination. We’re heavily incentivized to seek rewards in the present, which can greatly cost our long-term Future Selves. [If you don't] think and strategize long term, [you'll be distracted by the short-term.] You’ll be caught up by endless distractions throughout your day. Your decisions will be myopic. You’ll cost your Future Self greatly, putting them deeper in debt in all ways.

At a boardroom or at a 'nuke proof' datacenter, a Chief Information Security Officer 2.0 participates in creating and protecting the digital value. The role of a CISO evolves from a ´policeman of computers´ to a ´dietician of risk appetite´. For success in digital transformation, turn the comprehensive risk management and cybersecurity into key business differentiators.

Cultural arena” thus became the key postliberal concept, supplanting the “individual” in the idealist geography and history of Carl Ritter’s generation.35 Those ideas, later to resurface in the work of Samuel P. Huntington, were a typical fin de siècle phenomenon, expressing an oversimplistic view of the world such as was also to be found in the terminology used by followers of geopolitics.

A small story: A man was in prison for 20 years. On the day of his release, he appeared very worried and tense. His friend in the prison asked him, 'What has happened to you? Why are you so worried?' The man replied, 'I am afraid. What will I do when I go out?' The prison has created such a solid pattern of security for the man that he does not know what he will do when he goes outside! This is the danger of getting caught in patterns and security. A master will never offer you the security you are looking for. He will never offer you the patterns you are looking for. When you don't get the security you are looking for, you will grow with deep centering within yourself. You will grow fearlessly because you know there is nothing to lose. And when you know there is nothing to lose, you have no fear. To show you that there is nothing to lose, the master throws you upon utter insecurity. Out of his deep compassion for you, out of deep concern for your growth, he doesn't offer you security. When you don't find the mundane security, you will find God! All your fears are because you don't clearly know that there is nothing to lose. Just one encounter with near death can show you that there is nothing to lose and that all your fears are baseless. The master simply makes you understand this in his own way. So don't try to escape from the master. Understand that he is here only to show you what you actually are. Your inherent nature is fearlessness. Over years, you have been instilled with fear. The master tries to break the layers of conditioning that you have taken upon yourself. If you just allow him to work upon you, with trust and love, you will see yourself transform in front of your own eyes.

Wine, like sex, was an immanent divine force, and the wash of its warm ecstasy was experienced as a communion with Dionysus. It is hard for us to appreciate the invisible but ubiquitous effects of wine in the Roman Empire.

Sample Schedule: — Using The Life S.A.V.E.R.S. — √ Silence (5 minutes)  √ Affirmations (5 minutes)  √ Visualization (5 minutes)  √ Exercise (20 minutes)  √ Reading (20 minutes)  √ Scribing (5 minutes)  Total Time:  60 minutes

The average American is 20 lbs. overweight, $10,000 in debt, slightly depressed, dislikes his or her job, and has less than one close friend. Even if only a fraction of this statistic is true, Americans need some serious waking up.

days a week and running on the treadmill for a minimum of 20 minutes. If you’re a salesperson, your affirmation might read: I’m committed to making 20 prospecting calls every day, from 8am–9am. The more specific your actions are, the better.

In what is known as the 70/20/10 learning concept, Robert Eichinger and Michael Lombardo, in collaboration with Morgan McCall of the Center for Creative Leadership, explain that 70 percent of learning and development takes place from real-life and on-the-job experiences, tasks, and problem solving; 20 percent of the time development comes from other people through informal or formal feedback, mentoring, or coaching; and 10 percent of learning and development comes from formal training.

The Miracle Morning (60-min.) Sample Schedule: —Using The Life S.A.V.E.R.S. —√ Silence (5 minutes) √ Affirmations (5 minutes) √ Visualization (5 minutes) √ Exercise (20 minutes) √ Reading (20 minutes) √ Scribing (5 minutes) Total Time: 60 minutes

The child mortality revolution has used vaccines, treatments for diarrhea, micronutrients, and improved nutrition to reduce the number of child deaths worldwide each year from 20 million in 1960 to 6.6 million today—even as the number of children has risen.

The remaining way for kleptocrats to gain public support is to construct an ideology or religion justifying kleptocracy. Bands and tribes already had supernatural beliefs, just as do modern established religions. But the supernatural beliefs of bands and tribes did not serve to justify central authority, justify transfer of wealth, or maintain peace between unrelated individuals. When supernatural beliefs gained those functions and became institutionalized, they were thereby transformed into what we term a religion.

Wittgenstein's general goal is similar to Spengler's morphology of cultures: to get clear, i.e. to have a synoptic view, of the basic structures of experience itself. He also shared Spengler's negative view of 20 century culture in general. Twentieth Century philosophy can not be great, because there are no longer any great people. Philosophy requires total dedication, complete ethical integrity, and complete transformation of the human personality. Wittgenstein not only found these virtues lacking in himself, but also among his colleagues at Cambridge.

Truly transformative businesses are never exclusively about the discovery and commercialization of a great technology. Their success comes from enveloping the new technology in an appropriate, powerful business model. Bob Higgins, the founder and general partner of Highland Capital Partners, has seen his share of venture success and failure in his 20 years in the industry. He sums up the importance and power of business model innovation this way: “I think historically where we [venture capitalists] fail is when we back technology. Where we succeed is when we back new business models.

The teachings of Jesus, of course, cannot be separated from the actions of his ministry. His teachings evoked radical energy, for they announced as sure and certain what had been denied by careful conspiracy. If anything, his teachings were more radical than his actions, for his teachings played out the implications of the harsh challenge and radical transformation at which his actions hinted. It was one thing to eat with outcasts, but it was far more radical to announce that the distinctions between insiders and outsiders were null and void. It was one thing to heal/forgive but quite another to announce that the conditions which had made one sick/guilty were now irrelevant. Of course the teachings cannot be separated from the actions, for it is the actions that give concreteness and reality to the teachings. The teachings, like the actions, are shattering, opening, and inviting. They conjure futures that had been closed off, and they indicate possibilities that had been defined as impossibilities. For our consideration it will be adequate to focus on the Beatitudes because they form an appropriate counterpart to the woes, especially as Luke has presented them (Luke 6:20–26).6

Five Days • 6 apples • 1 bunch grapes • 20 ounces frozen peaches • 20 ounces frozen blueberries • 15 ounces frozen strawberries • 10 ounces frozen mixed berries • 6 ounces of mango chunks • 3 bananas • 1 bunch kale • 20 ounces spinach • 20 ounces spring mix greens • Stevia sweetener (packets) • Bag of ground flaxseeds (often in vitamin section) • Fruit and veggies of your choice to munch on (such as apples, carrots, celery, etc.) • Raw or unsalted nuts and seeds to snack on • Detox tea (by Triple Leaf or Yogi brands) • Sea salt (or any uniodized sea salt) • OPTIONAL: Non-dairy/plant-based protein powder, such as RAW Protein by Garden of Life or SunWarrior protein Food for the Last Five Days • 20 ounces frozen mango chunks • 20 ounces frozen peaches • 20 ounces frozen pineapple chunks • 10 ounces frozen mixed berries • 6 ounces frozen blueberries • 6 ounces frozen strawberries • 2 apples • 5 bananas • 1 bunch kale • 20 ounces spinach • 20 ounces spring mix greens • Fruit and veggies of your choice to munch on (such as apples, carrots, celery, etc.) • Raw or unsalted nuts and seeds to snack on CHAPTER FOUR How to Do the 10-Day Green Smoothie Cleanse The 10-Day Green Smoothie Cleanse is a truly health-transforming experience.

Idealism, particularly idealism of a cultural or artistic kind, has become such a rare phenomenon in the contemporary world that it may often be hard for us to feel our way into the spiritual background of much of the art, music, and literature that burst upon an unsuspecting European public in the last years of the 19th century and the early years of the 20th. It has become fashionable to suppose that what we have come to term variously “modern art”, “modern music”, or simply “modernism” took its origins in some collective artistic rejection of the styles and norms of the past, and in an adoption of a sceptical and anti-idealistic world view. While it is true that the “iconoclastic” movements of expressionism, futurism, dada, and early surrealism relied for much of their public impact on shock-tactics and a philosophy of ‘making it new’, a close study of their artistic programmes shows that their primary concern was less the destruction of the past than the reinterpretation of both past and present in terms of a visionary future, a hoped-for world in which the artist, like some divinely inspired child, would endow mankind with a new innocence, exorcising from it the demons of war, revolution, technology, and social organisation. Such a transformed humanity would be a worthy successor to the mankind of previous ages

About 10 to 20 percent of both men and women report an increase in their sexual interest when they're anxious or depressed. But a guy who wants sex more when he's anxious or depressed probably has less sensitive brakes. In contrast, a woman who wants sex more when she's anxious or depressed is likely to have a more sensitive accelerator.

Here is an example of a fairly common, 60-minute Miracle Morning schedule, using the Life S.A.V.E.R.S. The Miracle Morning (60-min.) Sample Schedule: — Using The Life S.A.V.E.R.S. — √ Silence (5 minutes) √ Affirmations (5 minutes) √ Visualization (5 minutes) √ Exercise (20 minutes) √ Reading (20 minutes) √ Scribing (5 minutes) Total Time: 60 minutes

Sacrifice is a notoriously hard concept to understand. Indeed, it is not a univocal concept, but is a name used for a variety of actions that attempt communication between the human and the divine or transcendent spheres.7 Contemplation of the abyss reveals the enormity and complexity of the evil that has been perpetrated upon a society. What would it take to overcome it? The images of cross and blood figure prominently in the Pauline language of reconciliation (cf. Rom 5:9; Col 1:20; Eph 2:13-16). Both cross and blood have paradoxical meanings that allow them to bridge the distance between the divine and human worlds, between life and death. The cross was the ultimate sign of Roman power over a conquered and colonized people. To be crucified was the most dishonorable and humiliating of ways to die. The cross stood as a sign of reassertion of Roman power and the capacity to reject and exclude utterly. Yet it was through the crucified Christ that God chose to reconcile the world. The apparent triumph of worldly power is turned against itself and becomes “Christ the power of God and the wisdom of God” (1 Cor 1:24). For John, the cross is at once instrument of humiliation and Christ's throne of glory (Jn 12:32). Similarly, blood is a sign of the divine life that God has breathed into every living being, and its shedding is a sign of death. The blood of the cross (Col 1:20) becomes the means of reconciling all things to God. In its being shed, the symbol of violence and death becomes the symbol of reconciliation and peace. To understand sacrifice, one must be prepared to inhabit the space within these paradoxes. Sacrifice understood in this way is not about the abuse of power, but about a transformation of power. A spirituality of reconciliation can be deepened by a meditation on the stories of the women and the tomb. These stories invite us to place inside them our experience of marginalization, of being incapable of imagining a way out of a traumatic past, of dealing with the kinds of absence that traumas create. They invite us to let the light of the resurrection—a light that even the abyss cannot extinguish—penetrate those absences.

The Bible never speaks of God's grace as simply making up our deficiencies--as if salvation consists in so much good works (even a variable amount) plus so much of God's grace. Rather the Bible speaks of "a God who justifies the wicked" (Romans 4:5) who is found by those who do not seek Him, who reveals Himself to those who do not ask for Him (see Romans 10:20).

Remember, please remember, you do not (you must not!) fear, attack, or hate the False Self. That would only continue a negative and arrogant death energy, and it is delusional and counterproductive anyway. It would be trying to “drive out the devil by the prince of devils,” as Jesus puts it. In the great economy of grace, all is used and transformed, and nothing is wasted. God uses your various False Selves to lead you beyond them. Note that Jesus' clear message to his beloved, Mary Magdalene, is not that she squelch, deny, or destroy her human love for him. He is much more subtle than that. He just says to her, “Do not cling to me” (John 20:17). He is saying, “Don't hold on to your needy False Self. We are all heading for something much bigger and much better, Mary.” This is the spiritual art of detachment, which is not taught much in capitalistic worldview where clinging and possessing are not just the norm but even the goal. You see how trapped we are. Great love is both very attached (“passionate”) and yet very detached at the same time. It is love but not addiction. The soul, the True Self, has everything, and so it does not require any particular thing. When you have all things, you do not have to protect any one thing. True Self can love and let go. The False Self cannot do this. The “do not cling to me” encounter between Jesus and Mary Magdalene is the most painted Easter scene, I am told. The artistic imagination knew that a seeming contradiction was playing out here: intense love and yet appropriate distance. The soul and the spirit tend to love and revel in paradoxes; they operate by resonance and reflection. The ego (False Self) wants to resolve all paradoxes in a most glib way and thinks that it can. It operates in a way that is mechanical and instrumental. This is not always bad, but it is surely limited. The ego would like Mary Magdalene and Jesus to be caught up in a passionate love affair. Of course they are, in the deepest sense of the term, but only the True Self knows how to enjoy and picture “a love of already satisfied desire.” The True Self and False Self see differently; both are necessary, but one is better, bigger, and even eternal.

AN IMPERIALIST POWER THAT ACTS ON ITS OWN REGARDLESS OF WHAT THE REST OF THE WORLD THINKS. 18–29 30–49 50–64 65+ Improper/Somewhat improper 86% 73 69 67 Somewhat proper/Proper 3 13 20 17 No other group we studied—not Democrats generally, not self-described progressives or libertarians, not readers of The New York Times—had a greater spread between the two extremes.

The hardening of Pharaoh’s heart is a warning to all of us. If the sinful human heart doesn’t respond by faith to God’s Word, it cannot be transformed by the grace of God (Ezek. 36:26–27; Heb. 8:7–13). Instead, it will become harder and harder the longer it resists God’s truth. No matter how often God may send affliction, it will only provoke more disobedience. In the last days, when God sends His terrible judgments on the world (Rev. 6—16),10 people will curse God and continue in their sins, but they will not repent (6:15–17; 9:20–21; 16:9, 11). There will be a whole world full of men and women like Pharaoh who will behold God’s judgments and still not repent. “Today, if you will hear His voice, do not harden your hearts” (Heb. 3:7–8 NKJV).

Our trust is core trust because it is actually trust in the core of ourselves. Built into our human personhood is a gift from the universe. This gift is an ability, an inclination to make something good, growth-fostering, or useful out of anything that happens, no matter how painful or negative it is. This is also a way of saying that the universe is ultimately friendly, helpful to and in favor of our evolving richly in love, wisdom, and healing power. Thus, nothing is fully negative, since anything can be passed through the life-trusting core of us and be transformed. As early as the Book of Genesis, this possibility was noticed by humans and the word God was used for 'core' : 'What you intended for evil, God has turned into good' (Gen. 50:20).

Appendix 1 Seven Points and Fifty-Nine Slogans for Generating Compassion and Resilience POINT ONE Resolve to Begin 1. Train in the preliminaries. POINT TWO Train in Empathy and Compassion: Absolute Compassion 2. See everything as a dream. 3. Examine the nature of awareness. 4. Don’t get stuck on peace. 5. Rest in the openness of mind. 6. In Postmeditation be a child of illusion. POINT TWO Train in Empathy and Compassion: Relative Compassion 7. Practice sending and receiving alternately on the breath. 8. Begin sending and receiving practice with yourself. 9. Turn things around (Three objects, three poisons, three virtues). 10. Always train with the slogans. POINT THREE Transform Bad Circumstances into the Path 11. Turn all mishaps into the path. 12. Drive all blames into one. 13. Be grateful to everyone. 14. See confusion as Buddha and practice emptiness. 15. Do good, avoid evil, appreciate your lunacy, pray for help. 16. Whatever you meet is the path. POINT FOUR Make Practice Your Whole Life 17. Cultivate a serious attitude (Practice the five strengths). 18. Practice for death as well as for life. POINT FIVE Assess and Extend 19. There’s only one point. 20. Trust your own eyes. 21. Maintain joy (and don’t lose your sense of humor). 22. Practice when you’re distracted. POINT SIX The Discipline of Relationship 23. Come back to basics. 24. Don’t be a phony. 25. Don’t talk about faults. 26. Don’t figure others out. 27. Work with your biggest problems first. 28. Abandon hope. 29. Don’t poison yourself. 30. Don’t be so predictable. 31. Don’t malign others. 32. Don’t wait in ambush. 33. Don’t make everything so painful. 34. Don’t unload on everyone. 35. Don’t go so fast. 36. Don’t be tricky. 37. Don’t make gods into demons. 38. Don’t rejoice at others’ pain. POINT SEVEN Living with Ease in a Crazy World 39. Keep a single intention. 40. Correct all wrongs with one intention. 41. Begin at the beginning, end at the end. 42. Be patient either way. 43. Observe, even if it costs you everything. 44. Train in three difficulties. 45. Take on the three causes. 46. Don’t lose track. 47. Keep the three inseparable. 48. Train wholeheartedly, openly, and constantly. 49. Stay close to your resentment. 50. Don’t be swayed by circumstances. 51. This time get it right! 52. Don’t misinterpret. 53. Don’t vacillate. 54. Be wholehearted. 55. Examine and analyze. 56. Don’t wallow. 57. Don’t be jealous. 58. Don’t be frivolous. 59. Don’t expect applause.

80% of people’s complaints are about situations that can be changed in one day. The other 20% are about real complaints that can’t be changed, and then what does complaining about it do? So you’re unhappy about the situation you’re in? Change it. Now. Cut the ropes. Don’t text her back. Change your job. Learn a new skill. Sell your house and move to a new city. Start over. Get healthy, start running. Or play tennis. Or anything that gets you moving. Cut out processed food. Cut out sugar. Read books. Listen to audiobooks. Or watch YouTube videos. You live in a time where there are zero excuses. You can do anything you want! You want a new life? Well, you can have it? But no one will hand it to you on a silver plate, you will have to stand up from that couch and go get it yourself. Because no one else cares. No one cares about how you live your life but you.

Implementing a Worry Period involves these steps: 1. Choose a designated time: Select a consistent time slot each day for your Worry Period (around 10–20 minutes). This will be the time when you dedicate your full attention to addressing worries. 2. Write down your worries: Use a notebook or digital tool to jot down worries. Externalizing thoughts creates a sense of containment. 3. Break worries into tasks: As you list your worries, distinguish between those you can control (within your circle of influence, meaning you can take actions that influence the outcome) and those you cannot. For the worries within your control, create actionable steps to address each concern. Transforming your worries into concrete actions makes them more manageable. 4. Practice mindfulness: When worries arise during the day, remind your mind that you will address them during the designated Worry Period.

For example, in 2009 the British Government published, online, 700,000 individual documents that related to the expenses of British MPs. In response, the Guardian newspaper built an online platform to host these documents, and asked readers collectively to sift through them, a task too large for one person alone, and flag those that might be of interest, adding analysis if need be. A community of over 20,000 individuals engaged in what was, in effect, a public audit.

QUICK START Not sure how much cardio you should do for maximum benefit and minimum risk? Here’s a simple shortcut formula, backed by research and experience: A foolproof starting point is three to four days per week of the cardio of your choice, for 20–40 minutes at a moderate to high intensity. If you’re already fit and your time is limited, do up to three sessions of high-intensity interval training (HIIT) per week. When you need to accelerate fat loss, simply increase the duration and frequency a little bit each week until you get the rate of fat loss you want.

We are all already dying, and we will be dead for a long time. 5. Nothing lasts. 6. There is no way of getting all you want. 7. You can’t have anything unless you let go of it. 8. You only get to keep what you give away. 9. There is no particular reason why you lost out on some things. 10. The world is not necessarily just. Being good often does not pay off and there is no compensation for misfortune. 11. You have a responsibility to do your best nonetheless. 12. It is a random universe to which we bring meaning. 13. You don’t really control anything. 14. You can’t make anyone love you. 15. No one is any stronger or any weaker than anyone else. 16. Everyone is, in his own way, vulnerable. 17. There are no great men. 18. If you have a hero, look again: you have diminished yourself in some way. 19. Everyone lies, cheats, pretends (yes, you too, and most certainly I myself). 20. All evil is potential vitality in need of transformation. 21. All of you is worth something, if you will only own it. 22. Progress is an illusion. 23. Evil can be displaced but never eradicated, as all solutions breed new problems. 24. Yet it is necessary to keep on struggling toward solution. 25. Childhood is a nightmare.

[L]et us imagine a mirror image of what is happening today. What if millions of white Americans were pouring across the border into Mexico, taking over parts of cities, speaking English rather than Spanish, celebrating the Fourth of July rather than Cinco de Mayo, sleeping 20 to a house, demanding bilingual instruction and welfare for immigrants, opposing border control, and demanding ballots in English? What if, besides this, they had high rates of crime, poverty, and illegitimacy? Can we imagine the Mexicans rejoicing in their newfound diversity? And yet, that is what Americans are asked to do. For whites to celebrate diversity is to celebrate their own declining numbers and influence, and the transformation of their society. For every other group, to celebrate diversity is to celebrate increasing numbers and influence. Which is a real celebration and which is self-deception? Whites—but only whites—must never take pride in their own people. Only whites must pretend they do not prefer to associate with people like themselves. Only whites must pretend to be happy to give up their neighborhoods, their institutions, and their country to people unlike themselves. Only whites must always act as individuals and never as members of a group that promotes shared interests. Racial identity comes naturally to all non-white groups. It comes naturally because it is good, normal, and healthy to feel kinship for people like oneself. Despite the fashionable view that race is a socially created illusion, race is a biological reality. All people of the same race are more closely related genetically than they are to anyone of a different race, and this helps explain racial solidarity. Families are close for the same reason. Parents love their children, not because they are the smartest, best-looking, most talented children on earth. They love them because they are genetically close to them. They love them because they are a family. Most people have similar feelings about race. Their race is the largest extended family to which they feel an instinctive kinship. Like members of a family, members of a race do not need objective reasons to prefer their own group; they prefer it because it is theirs (though they may well imagine themselves as having many fine, partly imaginary qualities). These mystic preferences need not imply hostility towards others. Parents may have great affection for the children of others, but their own children come first. Likewise, affection often crosses racial lines, but the deeper loyalties of most people are to their own group—their extended family.

The death and resurrection of Christ mark the incursion of the future new age into the present old age (cf de Boer 1989:187, note 17; Duff 1989:285-289). This event signifies the inauguration and the anticipation of the coming triumph of God, the overture to it, and its guarantee. It is a decisive sign, which determines the character of all future signs and indeed of the Christian hope itself. Paul can therefore designate Christ as the “first fruits” of the final resurrection of the dead, or the “first-born among many brethren” (1 Cor 15:20, 23; Rom 8:29). The resurrection of Christ necessarily points to the future glory of God and its completion.

In the ancient world, especially among nomadic people, life was lived on foot. They walked step by step along a “path” or “way” in search of food and water for their flocks and herds. As a result, walking became a metaphor for the journey of life. We are called “to live [our lives] before God in such a way that every single step is made with reference to [him] and every day experiences him close at hand.”4 To each of us, God says as He did to Abraham centuries ago, “Walk before me” (Gen. 17:1). Walking, however, is never simply walking per se. It is always walking along a particular way. We can walk along “the way of the LORD” (Gen. 18:19)—“the way of the righteous” (Ps. 1:6; cf. Prov. 8:20; 2 Peter 2:21), “the path of life” (Ps. 16:11; Prov. 10:17), “the good way” (Jer. 6:16), and “the way of the truth” (2 Peter

Look around on your next plane trip. The iPad is the new pacifier for babies and toddlers… Parents and other passengers read on Kindles… Unbeknownst to most of us, an invisible, game-changing transformation links everyone in this picture: the neuronal circuit that underlies the brain’s ability to read is subtly, rapidly changing… As work in neurosciences indicates, the acquisition of literacy necessitated a new circuit in our species’ brain more than 6,000 years ago… My research depicts how the present reading brain enables the development of some of our most important intellectual and affective processes: internalized knowledge, analogical reasoning, and inference; perspective-taking and empathy; critical analysis and the generation of insight. Research surfacing in many parts of the world now cautions that each of these essential “deep reading” processes may be under threat as we move into digital-based modes of reading… Increasing reports from educators and from researchers in psychology and the humanities bear this out. English literature scholar and teacher Mark Edmundson describes how many college students actively avoid the classic literature of the 19thand 20th centuries because they no longer have the patience to read longer, denser, more difficult texts. We should be less concerned with students’ “cognitive impatience,” however, than by what may underlie it: the potential inability of large numbers of students to read with a level of critical analysis sufficient to comprehend the complexity of thought and argument found in more demanding texts… Karin Littau and Andrew Piper have noted another dimension: physicality. Piper, Littau and Anne Mangen’s group emphasize that the sense of touch in print reading adds an important redundancy to information – a kind of “geometry” to words, and a spatial “thereness” for text. As Piper notes, human beings need a knowledge of where they are in time and space that allows them to return to things and learn from re-examination – what he calls the “technology of recurrence”. The importance of recurrence for both young and older readers involves the ability to go back, to check and evaluate one’s understanding of a text. The question, then, is what happens to comprehension when our youth skim on a screen whose lack of spatial thereness discourages “looking back.

The book of Job, based on an ancient folktale, may have been written during the exile. One day, Yahweh made an interesting wager in the divine assembly with Satan, who was not yet a figure of towering evil but simply one of the “sons of God,” the legal “adversary” of the council.19 Satan pointed out that Job, Yahweh’s favorite human being, had never been truly tested but was good only because Yahweh had protected him and allowed him to prosper. If he lost all his possessions, he would soon curse Yahweh to his face. “Very well,” Yahweh replied, “all that he has is in your power.”20 Satan promptly destroyed Job’s oxen, sheep, camels, servants, and children, and Job was struck down by a series of foul diseases. He did indeed turn against God, and Satan won his bet. At this point, however, in a series of long poems and discourses, the author tried to square the suffering of humanity with the notion of a just, benevolent, and omnipotent god. Four of Job’s friends attempted to console him, using all the traditional arguments: Yahweh only ever punished the wicked; we could not fathom his plans; he was utterly righteous, and Job must therefore be guilty of some misdemeanor. These glib, facile platitudes simply enraged Job, who accused his comforters of behaving like God and persecuting him cruelly. As for Yahweh, it was impossible to have a sensible dialogue with a deity who was invisible, omnipotent, arbitrary, and unjust—at one and the same time prosecutor, judge, and executioner. When Yahweh finally deigned to respond to Job, he showed no compassion for the man he had treated so cruelly, but simply uttered a long speech about his own splendid accomplishments. Where had Job been while he laid the earth’s foundations, and pent up the sea behind closed doors? Could Job catch Leviathan with a fishhook, make a horse leap like a grasshopper, or guide the constellations on their course? The poetry was magnificent, but irrelevant. This long, boastful tirade did not even touch upon the real issue: Why did innocent people suffer at the hands of a supposedly loving God? And unlike Job, the reader knows that Job’s pain had nothing to do with the transcendent wisdom of Yahweh, but was simply the result of a frivolous bet. At the end of the poem, when Job—utterly defeated by Yahweh’s bombastic display of power—retracted all his complaints and repented in dust and ashes, God restored Job’s health and fortune. But he did not bring to life the children and servants who had been killed in the first chapter. There was no justice or recompense for them.

In 1853, Haussmann began the incredible transformation of Paris, reconfiguring the city into 20 manageable arrondissements, all linked with grand, gas-lit boulevards and new arteries of running water to feed large public parks and beautiful gardens influenced greatly by London’s Kew Gardens. In every quarter, the indefatigable prefect, in concert with engineer Jean-Charles Alphand, refurbished neglected estates such as Parc Monceau and the Jardin du Luxembourg, and transformed royal hunting enclaves into new parks such as enormous Bois de Boulogne and Bois de Vincennes. They added romantic Parc des Buttes Chaumont and Parc Montsouris in areas that were formerly inhospitable quarries, as well as dozens of smaller neighborhood gardens that Alphand described as "green and flowering salons." Thanks to hothouses that sprang up in Paris, inspired by England’s prefabricated cast iron and glass factory buildings and huge exhibition halls such as the Crystal Palace, exotic blooms became readily available for small Parisian gardens. For example, nineteenth-century metal and glass conservatories added by Charles Rohault de Fleury to the Jardin des Plantes, Louis XIII’s 1626 royal botanical garden for medicinal plants, provided ideal conditions for orchids, tulips, and other plant species from around the globe. Other steel structures, such as Victor Baltard’s 12 metal and glass market stalls at Les Halles in the 1850s, also heralded the coming of Paris’s most enduring symbol, Gustave Eiffel’s 1889 Universal Exposition tower, and the installation of steel viaducts for trains to all parts of France. Word of this new Paris brought about emulative City Beautiful movements in most European capitals, and in the United States, Bois de Boulogne and Parc des Buttes Chaumont became models for Frederick Law Olmsted’s Central Park in New York. Meanwhile, for Parisians fascinated by the lakes, cascades, grottoes, lawns, flowerbeds, and trees that transformed their city from just another ancient capital into a lyrical, magical garden city, the new Paris became a textbook for cross-pollinating garden ideas at any scale. Royal gardens and exotic public pleasure grounds of the Second Empire became springboards for gardens such as Bernard Tschumi’s vast, conceptual Parc de La Villette, with its modern follies, and “wild” jardins en mouvement at the Fondation Cartier and the Musée du Quai Branly. In turn, allées of trees in some classic formal gardens were allowed to grow freely or were interleaved with wildflower meadows and wild grasses for their unsung beauty. Private gardens hidden behind hôtel particulier walls, gardens in spacious suburbs, city courtyards, and minuscule rooftop terraces, became expressions of old and very new gardens that synthesized nature, art, and outdoors living.

Imagine you’re a male lab rat. Your mother raises you with everything a young rat needs, normal and healthy. In addition to that normal, healthy development, the researchers train you to associate the smell of lemons with sexual activity.12 Ordinarily, lemons mean as much to rat sexuality as they do to human sexuality: nothing. But you’ve been trained to link lemons and sex in your brain. So when you’re presented with two receptive female rats, one of whom smells like a healthy, receptive female rat and the other smells like a healthy, receptive female rat plus lemons, you’ll prefer the one who smells like lemons—and by “prefer,” I mean you’ll copulate with both females, but 80 percent of your ejaculations will be with the lemony partner, and only about 20 percent of your ejaculations will be with the nonlemony partner. Your ratty sexual accelerator learned that lemons are sex-related, so the lemony partner hits your accelerator more. Let’s look at another experiment. This time, imagine that your brother was raised in the normal, healthy rat way, without the lemon thing. But during his first opportunity to copulate with a receptive female, the researchers put him into a rodent harness, a comfortable little jacket.13 If your brother is wearing his little rat jacket the first time he copulates with the receptive female, then the next time he’s with a receptive female but not wearing the jacket, he’ll actually self-inhibit. His brakes will stay on because during that single first experience, his brain learned that “jacket + female in estrus = sexytimes.” It did not learn simply “female in estrus = sexytimes.

In many fields—literature, music, architecture—the label ‘Modern’ stretches back to the early 20th century. Philosophy is odd in starting its Modern period almost 400 years earlier. This oddity is explained in large measure by a radical 16th century shift in our understanding of nature, a shift that also transformed our understanding of knowledge itself. On our Modern side of this line, thinkers as far back as Galileo Galilei (1564–1642) are engaged in research projects recognizably similar to our own. If we look back to the Pre-Modern era, we see something alien: this era features very different ways of thinking about how nature worked, and how it could be known. To sample the strange flavour of pre-Modern thinking, try the following passage from the Renaissance thinker Paracelsus (1493–1541): The whole world surrounds man as a circle surrounds one point. From this it follows that all things are related to this one point, no differently from an apple seed which is surrounded and preserved by the fruit … Everything that astronomical theory has profoundly fathomed by studying the planetary aspects and the stars … can also be applied to the firmament of the body. Thinkers in this tradition took the universe to revolve around humanity, and sought to gain knowledge of nature by finding parallels between us and the heavens, seeing reality as a symbolic work of art composed with us in mind (see Figure 3). By the 16th century, the idea that everything revolved around and reflected humanity was in danger, threatened by a number of unsettling discoveries, not least the proposal, advanced by Nicolaus Copernicus (1473–1543), that the earth was not actually at the centre of the universe. The old tradition struggled against the rise of the new. Faced with the news that Galileo’s telescopes had detected moons orbiting Jupiter, the traditionally minded scholar Francesco Sizzi argued that such observations were obviously mistaken. According to Sizzi, there could not possibly be more than seven ‘roving planets’ (or heavenly bodies other than the stars), given that there are seven holes in an animal’s head (two eyes, two ears, two nostrils and a mouth), seven metals, and seven days in a week. Sizzi didn’t win that battle. It’s not just that we agree with Galileo that there are more than seven things moving around in the solar system. More fundamentally, we have a different way of thinking about nature and knowledge. We no longer expect there to be any special human significance to natural facts (‘Why seven planets as opposed to eight or 15?’) and we think knowledge will be gained by systematic and open-minded observations of nature rather than the sorts of analogies and patterns to which Sizzi appeals. However, the transition into the Modern era was not an easy one. The pattern-oriented ways of thinking characteristic of pre-Modern thought naturally appeal to meaning-hungry creatures like us. These ways of thinking are found in a great variety of cultures: in classical Chinese thought, for example, the five traditional elements (wood, water, fire, earth, and metal) are matched up with the five senses in a similar correspondence between the inner and the outer. As a further attraction, pre-Modern views often fit more smoothly with our everyday sense experience: naively, the earth looks to be stable and fixed while the sun moves across the sky, and it takes some serious discipline to convince oneself that the mathematically more simple models (like the sun-centred model of the solar system) are right.

Well before the end of the 20th century however print had lost its former dominance. This resulted in, among other things, a different kind of person getting elected as leader. One who can present himself and his programs in a polished way, as Lee Quan Yu you observed in 2000, adding, “Satellite television has allowed me to follow the American presidential campaign. I am amazed at the way media professionals can give a candidate a new image and transform him, at least superficially, into a different personality. Winning an election becomes, in large measure, a contest in packaging and advertising. Just as the benefits of the printed era were inextricable from its costs, so it is with the visual age. With screens in every home entertainment is omnipresent and boredom a rarity. More substantively, injustice visualized is more visceral than injustice described. Television played a crucial role in the American Civil rights movement, yet the costs of television are substantial, privileging emotional display over self-command, changing the kinds of people and arguments that are taken seriously in public life. The shift from print to visual culture continues with the contemporary entrenchment of the Internet and social media, which bring with them four biases that make it more difficult for leaders to develop their capabilities than in the age of print. These are immediacy, intensity, polarity, and conformity. Although the Internet makes news and data more immediately accessible than ever, this surfeit of information has hardly made us individually more knowledgeable, let alone wiser, as the cost of accessing information becomes negligible, as with the Internet, the incentives to remember it seem to weaken. While forgetting anyone fact may not matter, the systematic failure to internalize information brings about a change in perception, and a weakening of analytical ability. Facts are rarely self-explanatory; their significance and interpretation depend on context and relevance. For information to be transmuted into something approaching wisdom it must be placed within a broader context of history and experience. As a general rule, images speak at a more emotional register of intensity than do words. Television and social media rely on images that inflamed the passions, threatening to overwhelm leadership with the combination of personal and mass emotion. Social media, in particular, have encouraged users to become image conscious spin doctors. All this engenders a more populist politics that celebrates utterances perceived to be authentic over the polished sound bites of the television era, not to mention the more analytical output of print. The architects of the Internet thought of their invention as an ingenious means of connecting the world. In reality, it has also yielded a new way to divide humanity into warring tribes. Polarity and conformity rely upon, and reinforce, each other. One is shunted into a group, and then the group polices once thinking. Small wonder that on many contemporary social media platforms, users are divided into followers and influencers. There are no leaders. What are the consequences for leadership? In our present circumstances, Lee's gloomy assessment of visual media's effects is relevant. From such a process, I doubt if a Churchill or Roosevelt or a de Gaulle can emerge. It is not that changes in communications technology have made inspired leadership and deep thinking about world order impossible, but that in an age dominated by television and the Internet, thoughtful leaders must struggle against the tide.

he is a sence of unrest the new birth maybe is not that good....bitterness...except for his grandson ========== Road Tripping (Noelle Adams) - Tu subrayado en la página 8 | posición 123-125 | Añadido el miércoles, 6 de mayo de 2015 23:07:16 Ethan was still as good-looking as he’d been before, a fact that annoyed her as much as anything else. It seemed like a life of crime should cast its mark on your appearance. But he still had the same strong features, vivid green eyes, and lean, fit body. His hair had been blazing red when he was a kid, but it had darkened now to an auburn. ========== Road Tripping (Noelle Adams) - Tu subrayado en la página 9 | posición 127-128 | Añadido el miércoles, 6 de mayo de 2015 23:07:49 Ethan’s plans, the way he always had. He’d always trusted Ethan. So had she. The thought upset ========== Road Tripping (Noelle Adams) - Tu subrayado en la página 9 | posición 132-134 | Añadido el miércoles, 6 de mayo de 2015 23:09:09 He’d seemed to transform while he was away from the skinny boy she’d known before. He’d broadened across the shoulders and chest, and he’d suddenly become really good-looking. Very good-looking. ========== Road Tripping (Noelle Adams) - Tu subrayado en la página 9 | posición 134-135 | Añadido el miércoles, 6 de mayo de 2015 23:09:22 The lingering crush on him Ashley had had all her life had morphed into full-blown love. ========== Road Tripping (Noelle Adams) - Tu subrayado en la página 28 | posición 427-427 | Añadido el jueves, 7 de mayo de 2015 7:39:32 hot-wire a car. Why ========== Road Tripping (Noelle Adams) - Tu subrayado en la página 38 | posición 574-574 | Añadido el jueves, 7 de mayo de 2015 18:22:07 He screeched to a halt. As soon as he slammed it into ========== Road Tripping (Noelle Adams) - Tu subrayado en la página 42 | posición 641-642 | Añadido el jueves, 7 de mayo de 2015 19:30:10 He was the antithesis of the nice, clean, stable life she wanted to build for herself. He was bossy, and arrogant, and infuriating, and condescending, and presumptuous, and smug, and without compassion, and bossy… ========== Road Tripping (Noelle Adams) - Tu subrayado en la página 42 | posición 643-644 | Añadido el jueves, 7 de mayo de 2015 19:30:23 And he had looked so funny in that cowboy hat. And he had the most delicious laugh she had ever heard. And sometimes, like when he’d fake-kissed her earlier, there was a warmth in his eyes that was so unexpected, so breathtaking… ========== Road Tripping (Noelle Adams) - Tu subrayado en la página 62 | posición 945-945 | Añadido el jueves, 7 de mayo de 2015 20:55:59 As long as you don’t hog the covers.” ========== Road Tripping (Noelle Adams) - Tu subrayado en la página 82 | posición 1253-1254 | Añadido el jueves, 7 de mayo de 2015 23:37:15 he wasn’t a bad guy at heart. He’d never been truly a bad guy. For the first time in the last eighteen months, she knew it for sure. ========== Road Tripping (Noelle Adams) - Tu subrayado en la página 94 | posición 1438-1439 | Añadido el viernes, 8 de mayo de 2015 7:45:17 she felt like it was only humane to let him know she was okay. ========== Road Tripping (Noelle Adams) - Tu subrayado en la página 179 | posición 2744-2745 | Añadido el viernes, 8 de mayo de 2015 21:04:11 was uncomfortably hot and smushed. Attempting to rouse herself ========== Mis recortes - Tu subrayado en la posición 1-6 | Añadido el sábado, 9 de mayo de 2015 13:59:08 When I Break (Ryan, Kendall) - Tu subrayado en la posición 518-519 | Añadido el viernes, 13 de marzo de 2015 20:31:52 Her voice was light, clear, and appealing. ========== When We Fall (Kendall Ryan) - Tu subrayado en la página 105 | posición 1601-1601 | Añadido el lunes, 16 de marzo de 2015 11:42:37 Two long and hard days had passed since Knox told me. ========== Unravel Me (Ryan, Kendall) - Tu nota en la página 20 | posición 304 | Añadido el martes, 17 de marzo de 2015 1:24:23 interesante ====

Once upon a time an Athenian princesss named Prokne was wed to Tereus, king of the barbarous Thracians of the north. When Prokne's unfortunate sister, Philomela, came for a visit, Tereus fell madly in love with the girl locked her away and raped her, then cut out her tongue to prevent her from telling anyone of the crime. Philomela, however, wove into a cloth the story of her misfortune. When Prokne, receiving the cloth, understood what had befallen, she freed her sister, killed her own son, Itys, whom she had borne to Tereus, and served the child up to his father at a feast--the vilest revenge she could think of. When Tereus discovered the truth, in wrath he pursued the two sisters, thinking to kill them, but the gods transformed all three into birds: Tereus into the hoopoe (a large, crested bird with a daggerlike beak), Philomela into the swallow, which can only twitter unintelligibly, and Prokne into the nightingale, which spends the night singing 'Itys Itys!' in mourning for her dead son. All these birds have reddish spots, it is said, from getting spattered with the blood of the child. ... It is interesting in our purposes because it shows in yet another way the great importance that clothmaking had in women's lives, becoming central to their mythology as well.

Every culture is to be transformed and made subject to Christ through redeemed men, all for the glory of God. Matt. 28:18-20; 1 Cor. 9:19-23; 1 Cor. 10: 32-33; Rev. 21:24, 26; Ps. 72:10-11.

The fascination with automation in part reflected the country’s mood in the immediate postwar period, including a solid ideological commitment to technological progress. Representatives of industry (along with their counterparts in science and engineering) captured this mood by championing automation as the next step in the development of new production machinery and American industrial prowess. These boosters quickly built up automation into “a new gospel of postwar economics,” lauding it as “a universal ideal” that would “revolutionize every area of industry.” 98 For example, the November 1946 issue of Fortune magazine focused on the prospects for “The Automatic Factory.” The issue included an article titled “Machines without Men” that envisioned a completely automated factory where virtually no human labor would be needed. 99 With visions of “transforming the entire manufacturing sector into a virtually labor-free enterprise,” factory owners in a range of industries began to introduce automation in the postwar period. 100 The auto industry moved with particular haste. After the massive wave of strikes in 1945–46, automakers seized on automation as a way to replace workers with machines. 101 As they converted back to civilian auto production after World War II, they took the opportunity to install new labor-saving automatic production equipment. The two largest automakers, Ford and General Motors, set the pace. General Motors introduced the first successful automated transfer line at its Buick engine plant in Flint in 1946 (shortly after a 113-day strike, the longest in the industry’s history). The next year Ford established an automation department (a Ford executive, Del S. Harder, is credited with coining the word “automation”). By October 1948 the department had approved $ 3 million in spending on 500 automated devices, with early company estimates predicting that these devices would result in a 20 percent productivity increase and the elimination of 1,000 jobs. Through the late 1940s and 1950s Ford led the way in what became known as “Detroit automation,” undertaking an expensive automation program, which it carried out in concert with the company’s plans to decentralize operations away from the city. A major component of this effort was the Ford plant in the Cleveland suburb of Brook Park, a $ 2 billion engine-making complex that attracted visitors from government, industry, and labor and became a national symbol of automation in the 1950s. 102

The Church is obsessed with her own transformation, evidenced by a mountain of self-help books. The contemplative journey is not a path of becoming. It is a path of realizing what we’ve already become in Him. We are awaking to a transformation that has already taken place. Our journey is a discovery of the True Self. And this is but a byproduct of something much greater – the discovery of Christ in us – the only means by which we ever know ourselves anyway. Self-discovery in itself is vanity. A chasing after the wind. What self? He is your Life. “I have been crucified with Christ and I no longer live, but Christ lives in me … ” (Gal. 2:20). Beyond simple – the Gospel is an absolutely effortless unveiling of the truth of the Godhead in you. We are not arriving into Him, but realizing He arrived into us. This is the drastic difference between a process of frustration and a process of never-ending fun.

The rise of outdoor eating did not stop with expensive high-class restaurants but stretched all the way down to diners in working-class districts. Peculiarities of national culture also played a role. Across the Channel there were 26,000 fish-and-chip shops, which used a thousand tons of frying oil a week. The occasion when cod was first combined with potato strips in this way is lost in the mists of time, but it must have been at some point in the 1860s. The meal then developed into the favorite of the British working class, helping to shape its identity and symbolizing the national virtues on a plate.

he stumbled across an 18 minute ayahuasca video online that really turned up the heat. Stephen was hooked on Graham Hancock’s initially banned - and now infamous - ‘war on consciousness’ Ted Talk video on YouTube. “It was like someone had lit a fire underneath me,” said Stephen. “I suppose it was what’s widely known as ‘the calling’ when ayahuasca touches your life. “I went from watching a 20 minute video to reading everything I could find about the medicine, watching every video available, and trying to discover everything I could about it. It became like an obsession.” Ayahuasca occupied his thoughts constantly, but Stephen felt alone with it. None of his friends or family had even heard about it, never mind understood it. Still, he made contact with Ayahuasca International and, on September 17, 2015, Stephen arrived at the retreat in Madrid.

Our brains constitute only 2.5 percent of our weight yet consumer 20 percent of our energy when we’re resting.

you have moments when you won some trophy or award and became Number One for some time, but then your name and fame faded soon? That is because you did not play a long game. You were happy and content with your short-term success and took the eye off the 5-year or 10-year mark. Anyone can win once or twice, but are you making winning a habit? Are you focusing on 10-years’ worth of winning constantly? One of my friends wanted to get into business but did not have courage to leave his job. He was like, ‘Dev, it is difficult for me to quit my job and start my business. I am making 2 laks ($3200) per month, and if I start my business, it will not be able to even make 1 Lakh in next six months.” So, what is the problem here? He is not willing to play a long game, and he is worried about going down temporarily. Have you watched a tiger how he jumps? A tiger will to move back a little or bend its lower body in order to jump high. Even an athlete needs to build the momentum before he releases the javelin or takes a long jump. In life, we must remove the mindset that taking a step back is a terrible thing. At the same time, never be stupid and quit the job without even building a passive source of income or

Over the next thirteen years the viceregal capital, Rio de Janeiro, became the center of the Lusitanian world. It was a dual premiere: it was not only the first exodus overseas by a whole system of rule but the first time in the history of European maritime expansion that a ruling monarch had paid a visit to one of his colonies.

Who needs a love life when you've got the Life of the Mind?

Under Grossman’s Regulation 2.0 scheme, government regulatory agencies would operate quite differently from the way they do today. Rather than establishing rules of market access, their primary job would be to establish and enforce requirements for after-the-fact transparency. Grossman imagines a city government responding to the arrival of Uber by passing an ordinance that states: “Anyone offering for-hire vehicle services may opt out of existing regulations as long as they implement mobile dispatch, e-hailing, and e-payments, 360-degree peer-review of drivers and passengers, and provide an open data API for public auditing of system performance with regards to equity, access, performance, and safety.”54

A broader view of platform governance uses insights borrowed from the practices of nation-states as modeled by constitutional law scholar Lawrence Lessig. In Lessig’s formulation, systems of control involve four main sets of tools: laws, norms, architecture, and markets.20 A familiar example can be used to clarify these four kinds of tools. Suppose leaders of a particular ecosystem want to reduce the harmful effects of smoking. Laws could be passed to ban cigarette sales to minors or forbid smoking in public spaces. Norms—informal codes of behavior shaped by culture—could be applied by using social pressure or advertising to stigmatize smoking and make it appear “uncool.” Architecture could be used to develop physical designs that reduce the impact of smoking—for example, air filters that clean the air, or smokeless devices that substitute for cigarettes. And market mechanisms could be used by taxing tobacco products or subsidizing “quit smoking” programs. Historically, those who want to control social behavior—including platform managers—have employed all four of these tools.

their emergence was married to industrial successes in the two important districts of Alleppey and Shertallai in north Travancore, which also boasted the first trade union in the state, the Travancore Labour Association. By now it had transformed itself into the Coir Factory Workers’ Union, and with 7,400 fee-paying members, this was perhaps the biggest of fifty unions in the state; Shertallai alone had eleven with 15,000 out of 20,000 local workers registered.16 All of them, it became clear, were prepared to stand up to the Dewan and scotch his latest flirtations with the State Congress.

Welch and Conaty had implemented a 20-70-10 performance ranking system, where GE employees were sorted into three groups: the top 20 percent, the middle 70 percent, and the bottom 10 percent. The top workers were lionized and rewarded with choice assignments, leadership training programs, and stock options. The bottom 10 percent were fired. Under Immelt, the forced distribution was softened and the crisp labels of “top 20 percent,” “middle 70 percent,” and “bottom 10 percent” were replaced with euphemisms: “top talent,” “highly valued,” and “needs improvement.

Thus, when the banker John Pierpont Morgan left a fortune of $68 million in 1914, the steel magnate Andrew Carnegie is supposed to have remarked pityingly that he had by no means been “a rich man.”203 Carnegie’s own fortune and those of industrialists like John D. Rockefeller, Henry Ford, and Andrew W. Mellon were over half a billion dollars. The rapidity of the concentration of wealth may be gauged from the fact that the largest American private fortunes grew from about $25 million in 1860 to $100 million twenty years later and $1 billion two decades after that. By 1900 the richest man in the United States had assets worth twelve times more than those of the richest European (who was a member of the English aristocracy); not even the Rothschilds (finance), the Krupps (steel, machinery, weapons), or the Beits (British/South African gold and diamond capital) were in the same league.

Poverty and starvation are closely related to each other, without quite being mutually reinforcing. Although the poor may lack everything else, the last thing left to them is enough food to keep body and soul together. Not all poor people go hungry, and not all starving people are poor. Poverty as a concept embraces more. Societies have their own definitions of “the poor”; people who are not poor engage in discourse about those who are and make them recipients of their charity. In comparison with developed industrial societies, all premodern societies, whatever their cultural characteristics, were poor. But modern economies have not ended poverty—which is one reason why the achievements of “modernity” should not be celebrated too smugly.

RETURN BAD FRUIT Thus, by their fruit you will recognize them. Matthew 7:20 This Scripture applies to politicians as well as anyone. What really amazes me, though, is how little this wisdom ever gets applied. Liberal policies in this country can be linked directly to an almost unbelievable breakdown of the traditional family, to a corruption of our culture to the point that it’s often unwise to leave a child at home with the television remote control (that wasn’t a problem when I was a kid), to a national debt of astronomical proportions that will burden Americans for generations to come, to a heightening of racial division and racial politics, to rising crime and attacks on police, to welfare dependency, to bureaucrats who snip away at our freedom, to attempts to weaken our military . . . really, the list of evils that can legitimately be linked to liberal policies is endless. And yet liberals keep pushing the same snake oil of big government, high taxes, foreign policy weakness, an apparently endless sexual revolution, and cowardly political correctness, and all too often they get elected. Part of that is because too many people like us don’t pay enough attention. We don’t look at the fruits of feel-good, sound-good policies. And a lot of the time we don’t even vote. The Left wants to fundamentally transform America—that means to take us away from our Christian and constitutional principles. I don’t know about you, but I like the fruits of our Founding Fathers’ ideals that are based on time-tested truths and have proved to be infinitely better than the fruits of modern liberalism. SWEET FREEDOM IN Action Today, resolve to vote elected representatives bearing bad fruit out of office. That’s your right!

A single ray of light from a distant star falling upon the eye of a tyrant in bygone times may have altered the course of his life, may have changed the destiny of nations, may have transformed the surface of the globe; so intricate, so inconceivably complex are the processes in Nature.

Never forgetting the involvement of military officers in the 1953 attempt to force him from his throne, the Shah took great pains to keep the three services well apart so that they were incapable of mounting a coup or undermining his regime. There was no joint chiefs-of-staff organisation, nor were the three services linked in any way except through the Shah, who was the Commander-in-Chief. Every officer above the rank of colonel (or equivalent) was personally appointed by the Shah, and all flying cadets were vetted by him. Finally, he used four different intelligence services to maintain surveillance of the officer corps. These precautionary measures were mirrored on the Iraqi side. Keenly aware that in non-democratic societies force constituted the main agent of political change, Saddam spared no effort to ensure the loyalty of the military to his personal rule. Scores of party commissars had been deployed within the armed forces down to the battalion level. Organised political activity had been banned; ‘unreliable’ elements had been forced to retire, or else purged and often executed; senior officers had constantly been reshuffled to prevent the creation of power bases. The social composition of the Republican Guard, the regime’s praetorian guard, had been fundamentally transformed to draw heavily on conscripts from Saddam’s home town of Tikrit and the surrounding region.

In the 20th century after WWII, Ralph Burke Tyree led the transformation and appreciation of the South Pacific’s serene beauty with his art. Furthermore he was the premier artist in American iconic movement of the Tiki revolution which emanated from Hawaii and California. He likely painted thousands of different pieces, initially oils on board, mostly wahines, au naturale. Starting in 1960 he switched to oils on black velvet with the portraiture nudity, more demure or sometimes a silhouette in a jungle scene.

The addict is re-traumatized over and over again by ostracism, harassment, dire poverty, the spread of disease, the frantic hunt for a source of the substance of dependence, the violence of the underground drug world and harsh chastisement at the hands of the law — all inevitable consequences of the War on Drugs. Studies on primates and other animals have also shown that low social status and being dominated enhance the risk of drug use, with negative effects on dopamine receptors. By contrast, after being housed with more subordinate animals, dominant monkeys had an increase of over 20 per cent of their dopamine receptors and less tendency to use cocaine. The findings of stress research suggest that the issue is not control over others, but whether one is free to exercise control in one’s own life. Yet the practices of the social welfare, legal and medical systems subject the addict to domination in many ways and deprive her of control, even if unwittingly. In relegating the addict to the bottom of the social and moral scales and in our contemptuous rejection of her as a person, we have created the exact circumstances that are most likely to keep her trapped in pathological dependence on drugs. There is no island of relief, only oceanic despair. “The War on Drugs is cultural schizophrenia,” says Jaak Panksepp. I agree. The War on Drugs expresses a split mindset in two ways: we want to eradicate or limit addiction, yet our social policies are best suited to promote it, and we condemn the addict for qualities we dare not acknowledge in ourselves. Rather than exhort the addict to be other than the way she is, we need to find the strength to admit that we have greatly exacerbated her distress and perhaps our own. If we want to help people seek the possibility of transformation within themselves, we first have to transform our own view of our relationship to them.

we hear Christ proclaiming to us by the mouth of the priest His holy Gospel, to the profit and salvation of our souls. As the Mass proceeds, we behold Him exercising His miraculous power, transforming wine into His sacred Blood, a miracle far greater than that of Cana, where He changed water into wine. Or we see Him, as at the Last Supper, changing the elements of bread and wine into His very Flesh and Blood. Finally, at the Elevation we see Christ lifted up upon the Cross; with the ears of our spiritual sense we hear Him interceding for us: “Father, forgive them, for they know not what they do.” (Luke 23:34). “They know not,” that is, how deeply they have outraged Thy Divine Majesty by their transgressions. We do not, it is true, behold all these things with our bodily eyes; we discern them by the light of supernatural faith, and by this our faith we merit a greater recompense than did those who witnessed them with the organs of the body. This we know on the authority of Our Lord Himself, who said: “Blessed are they that have not seen and have believed.” (John 20:29). The higher and more incomprehensible are these mysteries, the more meritorious is our faith, and the greater will be our reward in Heaven. In regard to this, Father Sanchez writes: “If Christians did but know how to profit by these things, they might, by hearing one single Mass, acquire a greater store of riches than could be found in all created things.

Day 1: Pain is one that lingers in the threshold between life and death and there is no escape from it. Day 2: Each and every night and day I welcome creativity and everything positive in my life. Day 3: As I become the new me I merge from this state feeling deeply and feel inspired knowing the kind of person that I can be. Day 4: With every breath I take each and every day, I allow the positivity to flow through me and to transform my life. Day 5: Each and every day I realize my full potential in a whole new way. Day 6: Using the laws of attraction I can gladly accept positive people into my life right at this moment. Day 7: Every moment of my life is filled with transformation and self-discovery of the kind of person that I can be. Day 8: Every day and every night I feel much stronger and much healthier in every way possible. Day 9: I am more mindful, centered and balanced with every breath I take every single day. Day 10: Every moment I can feel filled with the complete healing energies of the entire universe. Day 11: Every day I can feel myself becoming more aware and mindful of my talents through every movement and action that I make. Day 12: I am transforming and shifting my life in a positive way every single day. Day 13: Every moment I am breathing in positive and radiant energy while breathing out all of the negativity. Day 14:  Today I will treat people the same way that I would love to be treated even if I am having a bad day. Day 15: Today I will practice active listening skills without passing judgment or letting my feelings getting in the way. Day 16: My life is finally peaceful and I feel completely harmonious with the world. Day 17: I know that I am very much loved and well cared for. Day 18: I am a naturally kind person and I would love to help others using my kindness. Day 19: I am very happy and very healthy. Day 20: The very universe loves and supports me.

Every few hundred years in Western history there occurs a sharp transformation. Within a few short decades, society—its world view, its basic values, its social and political structures, its key institutions—rearranges itself. We are currently living through such a time. —Peter Drucker

How much light do plants need? As a loose guideline, low-light plants need 500-2,500 lux, medium-light plants 2,500-10,000 lux, bright light plants 10,000-20,000 lux, and very bright-light plants need about 20,000-50,000 lux.

craft your landing page effortlessly and not have to stare at a blank template for long, you need the following elements: • The title of your lead magnet • The main benefit or main promise of your lead magnet • What your lead magnet teaches or what your subscribers will learn from it? o What will they achieve or overcome by consuming your lead magnet? o What pain points or problems does your lead magnet solve? o What desires or motivations does your lead magnet fulfill? o What mini transformation does it give? • Testimonials for social proof • A screenshot, mock-up, or visual of your lead magnet Note: You want to convert these benefits into 3–7 bullet points. These bullet points should begin with an action verb, with “how to” or “why,” or with a number. They should also include specific details such as page numbers or time stamps in videos where key information is found. For example, • How a 20-minute video recording turned into my first digital product that brought in $36,429.56 in the first month • 13 limiting beliefs that keep 99% of people from ever launching their ecommerce store—and how to beat them (Hint: You’re probably suffering from at least 5 of these) – pg. 3 • The ONLY two blogging rules ever (seriously, if you ignore these it will take you YEARS to launch your blog and business!) – 1min 37sec Your landing page should be a reflection of the words and sentences your target audience uses to describe their pain points. When it does, your target audience recognizes and identifies with the problem. Your lead magnet also becomes immediately more attractive.

Learn the power of “no” I was so busy working inside my company that I failed to work on it. I was answering support tickets, posting app store listings, making landing pages, writing low-level code, and doing other tasks that employees could’ve performed. If you can delegate work, do it. I should have said “no” to busywork and “yes” to growing my company. When I delegated work, I had time for professional development. Reading books on business and focusing on professional development were two reasons why my company grew into a mid-sized company. Too many founders focus on their day-to-day responsibilities. When I started, my issues were funding and product development. When my company became mid-sized, the issues centered around alignment, time-management, technical support, marketing, and automation. I learned how to set boundaries with customers and employees. Neglecting the power of “no” was why my company failed to reach the next level at certain stages. My boss at the software company was overwhelmed because he tried to perform the same work as his employees. He had hundreds of emails that remained unread. He once said he would wake up at 4am, but he still failed to complete all his tasks. Unlike him, I decided which problems were the most important to focus on. I transformed from a technician to an executive with a grand vision for the company.

It’s generally accepted that protein takes the most energy to digest, with approximately 20 to 30 percent of total calories in the protein going into digesting it. Approximately 5 to 10 percent of the calories in carbohydrates are used just to digest it, and the caloric energy used to digest fats is usually in the range of 0 to 3 percent. Again, it’s vital to understand that it costs calories to absorb calories. This is called the thermic effect of food. As a quick example, say you eat 100 calories of protein. Your body will require 20 to 30 of those calories (right off the bat) just to digest and absorb it. In actuality, you’re only receiving 70 to 80 calories from the 100 calories you consumed.

Here are a few notable things that can spark inflammation and depress the function of your liver: Alcohol overload—This is relatively well-known. Your liver is largely responsible for metabolizing alcohol, and drinking too much liquid courage can send your liver running to cry in a corner somewhere. Carbohydrate bombardment—Starches and sugar have the fastest ability to drive up blood glucose, liver glycogen, and liver fat storage (compared to their protein and fat macronutrient counterparts). Bringing in too many carbs, too often, can elicit a wildfire of fat accumulation. In fact, one of the most effective treatments for reversing NAFLD is reducing the intake of carbohydrates. A recent study conducted at KTH Royal Institute of Technology and published in the journal Cell Metabolism had overweight test subjects with high levels of liver fat reduce their ratio of carbohydrate intake (without reducing calories!). After a short two-week study period the subjects showed “rapid and dramatic” reductions of liver fat and other cardiometabolic risk factors. Too many medications—Your liver is the top doc in charge of your body’s drug metabolism. When you hear about drug side effects on commercials, they are really a direct effect of how your liver is able to handle them. The goal is to work on your lifestyle factors so that you can be on as few medications as possible along with the help of your physician. Your liver will do its best to support you either way, but it will definitely feel happier without the additional burden. Too many supplements—There are several wonderful supplements that can be helpful for your health, but becoming an overzealous natural pill-popper might not be good for you either. In a program funded by the National Institutes of Health, it was found that liver injuries linked to supplement use jumped from 7 percent to 20 percent of all medication/supplement-induced injuries in just a ten-year time span. Again, this is not to say that the right supplements can’t be great for you. This merely points to the fact that your liver is also responsible for metabolism of all of the supplements you take as well. And popping a couple dozen different supplements each day can be a lot for your liver to handle. Plus, the supplement industry is largely unregulated, and the additives, fillers, and other questionable ingredients could add to the burden. Do your homework on where you get your supplements from, avoid taking too many, and focus on food first to meet your nutritional needs. Toxicants—According to researchers at the University of Louisville, more than 300 environmental chemicals, mostly pesticides, have been linked to fatty liver disease. Your liver is largely responsible for handling the weight of the toxicants (most of them newly invented) that we’re exposed to in our world today. Pesticides are inherently meant to be deadly, but just to small organisms (like pests), though it seems to be missed that you are actually made of small organisms, too (bacteria

Only 15-20% of Rossmoor houses are “originals”—structures unchanged from their construction in the 1950s. The land is what’s valuable. People knock down the gingerbread cottages to build Mediterranean villas with no yards between them. I don’t want our family’s house to suffer that transformation.

Show me your friends, and I will show your future.

The famous 20th-century writer and theologian C. S. Lewis was an ardent believer and advocate of the theosis perspective of God and humanity. As he said: It is a serious thing to live in a society of possible gods and goddesses, to remember that the dullest and most uninteresting person you talk to may one day be a creature which you would be strongly tempted to worship . . . There are no ordinary people.

Your Future Self is inevitable. In 2 years, 5 years, 10 years, or 20, baring fatality, you will become someone. The question to ask yourself is: Who will your Future Self be? That is, perhaps, the most important question any human can ask themself.