Translating Motivational Quotes

There is a vitality, a life force, an energy, a quickening that is translated through you into action, and because there is only one of you in all of time, this expression is unique. And if you block it, it will never exist through any other medium and it will be lost. The world will not have it. It is not your business to determine how good it is nor how valuable nor how it compares with other expressions. It is your business to keep it yours clearly and directly, to keep the channel open. You do not even have to believe in yourself or your work. You have to keep yourself open and aware to the urges that motivate you. Keep the channel open. ... No artist is pleased. [There is] no satisfaction whatever at any time. There is only a queer divine dissatisfaction, a blessed unrest that keeps us marching and makes us more alive than the others

There is a vitality, a life force, a quickening that is translated through you into action, and there is only one of you in all time, this expression is unique, and if you block it, it will never exist through any other medium; and be lost. The world will not have it. It is not your business to determine how good it is, not how it compares with other expression. It is your business to keep it yours clearly and directly, to keep the channel open. You do not even have to believe in yourself or your work. You have to keep open and aware directly to the urges that motivate you. Keep the channel open. No artist is pleased. There is no satisfaction whatever at any time. There is only a queer, divine dissatisfaction, a blessed unrest that keeps us marching and makes us more alive than the others.

[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)

Music does not need language of words for it has movements of dance to do its translation.

If people scrutinize their own faults as they do the faults of others,Mankind will be freed of all evil.

Spiritual literature can be a great aid to an aspirant, or it can be a terrible hindrance. If it is used to inspire practice, motivate compassion, ad nourish devotion, it serves a very valuable purpose. If scriptural study is used for mere intellectual understanding, for pride of accomplishment, or as a substitute for actual practice, then one is taking in too much mental food, which is sure to result in intellectual indigestion. (152)

Democracy demands that the religiously motivated translate their concerns in to universal, rather than religion-specific, values... it requires that their proposals be subject to argument and amenable to reason. Now I may be opposed to abortion for religious reasons, to take one example, but if I seek to pass a law banning the practice, I cannot simply point to the teachings of my church or evoke God's will. I have to explain why abortion violates some principle that is accessible to people of all faiths, including those with no faith at all.

The translation that causes our birth is a process in which a physical form is “put around” our invisible purpose, allowing us to enter into this physical world and accomplish what we were designed to do.

When I was a boy of seven or eight I read a novel untitled "Abafi" — The Son of Aba — a Servian translation from the Hungarian of Josika, a writer of renown. The lessons it teaches are much like those of "Ben Hur," and in this respect it might be viewed as anticipatory of the work of Wallace. The possibilities of will-power and self-control appealed tremendously to my vivid imagination, and I began to discipline myself. Had I a sweet cake or a juicy apple which I was dying to eat I would give it to another boy and go through the tortures of Tantalus, pained but satisfied. Had I some difficult task before me which was exhausting I would attack it again and again until it was done. So I practiced day by day from morning till night. At first it called for a vigorous mental effort directed against disposition and desire, but as years went by the conflict lessened and finally my will and wish became identical.

The translations presented in this book attempt to capture at least some of the Qur’an’s depth and uniquely compelling exploration of human psychology, emotions, and behaviors. Readers familiar with past translations are asked to keep an open mind as they explore the following pages. The Qur’anic translations presented here aim to convey an appreciation of the original text as traditional Islamic scholars understood it—and not necessarily as some ideologically motivated translators have at times sought to portray it.

What bizarre things does not one find in a great city when one knows how to walk about and how to look! Life swarms with innocent monsters. Oh Lord my God, Thou Creator, Thou Master, Thou who hast made law and liberty, Thou the Sovereign who dost allow, Thou the Judge who dost pardon, Thou who art full of Motives and of Causes, Thou who hast (it may be) placed within my soul the love of horror in order to turn my hear to Thee, like the cure which follows the knife; Oh Lord, have pity, have pity upon the mad men and women that we are! Oh Creator, is it possible that monsters should exist in the eyes of Him alone who knoweth why they exist, how they have made themselves, and how they would have made themselves, and could not?

If you take society’s definition of knowing oneself, you will become lost in the many translations.

My motivation for learning Japanese was to translate a chemical patent, a job that I had heroically (i.e., rashly) taken on.

There is a vitality, a life force, an energy, a quickening that is translated through you into action, and because there is only one of you in all of time, this expression is unique. And if you block it, it will never exist through any other medium and it will be lost. The world will not have it. It is not your business to determine how good it is nor how valuable nor how it compares with other expressions. It is your business to keep it yours clearly and directly, to keep the channel open. You do not even have to believe in yourself or your work. You have to keep yourself open and aware to the urges that motivate you. Keep the channel open. … No artist is pleased. [There is] no satisfaction whatever at any time. There is only a queer divine dissatisfaction, a blessed unrest that keeps us marching and makes us more alive than the others.

When you decide that you need to lose twenty pounds because you are disgusting at this weight or that you need to meditate every day or go to church on Sundays because you will go to hell if you don’t, you are making life decisions while you are being whipped with chains. The Voice-induced decisions—those made from shame and force, guilt or deprivation, cannot be trusted. They do not last because they are based on fear of consequences instead of longing for truth. Instead, ask yourself what you love. Without fear of consequences, without force or shame or guilt. What motivates you to be kind, to take care of your body, your spirit, others, the earth? Trust the longing, trust the love that can be translated into action without the threat of punishment. Trust that you will not destroy what matters most. Give yourself that much.

I confessed that I had a burning desire to be excellent, but no faith that I could be. Martha said to me, very quietly: “There is a vitality, a life force, an energy, a quickening that is translated through you into action, and because there is only one of you in all of time, this expression is unique. And if you block it, it will never exist through any other medium and it will be lost. The world will not have it. It is not your business to determine how good it is nor how valuable nor how it compares with other expressions. It is your business to keep it yours clearly and directly, to keep the channel open. You do not even have to believe in yourself or your work. You have to keep yourself open and aware to the urges that motivate you. Keep the channel open. As for you, Agnes, you have so far used about one-third of your talent.” “But,” I said, “when I see my work I take for granted what other people value in it. I see only its ineptitude, inorganic flaws, and crudities. I am not pleased or satisfied.” “No artist is pleased.” “But then there is no satisfaction?” “No satisfaction whatever at any time,” she cried out passionately. “There is only a queer divine dissatisfaction, a blessed unrest that keeps us marching and makes us more alive than the others.

Science" is itself one of the greatest utopian illusions ever created by humankind. I am by no means suggesting that we should take the path of antiscience—the utopia offered by science is complicated by the fact that science disguises itself as a value-neutral, objective endeavor. However, we now know that behind the practice of science lie ideological struggles, fights over power and authority, and the profit motive. The history of science is written and rewritten by the allocation and flow of capital, favors given to some projects but not others, and the needs of war.

There is a vitality, a life force, an energy, a quickening that is translated through you into action, and because there is only one of you in all of time, this expression is unique. And if you block it, it will never exist through any other medium and it will be lost. The world will not have it. It is not your business to determine how good it is nor how valuable nor how it compares with other expressions. It is your business to keep it yours clearly and directly, to keep the channel open. You do not even have to believe in yourself or your work. You have to keep yourself open and aware to the urges that motivate you. Keep the channel open. No artist is pleased. There is no satisfaction whatever at any time. There is only a queer divine dissatisfaction, a blessed unrest that keeps us marching and m akes us more alive than the others.

Ask yourself what you love. Without fear of consequences, without force or shame or guilt. What motivates you to be kind, to take care of your body, your spirit, others, the earth? Trust the longing, trust the love that can be translated into action without the threat of punishment. Trust that you will not destroy what matters most. Give yourself that much.

Examine your motives to make sure you’re not showing off when you do your good deeds, only to be admired by others; otherwise, you will lose the reward of your heavenly Father.

A woman’s love is all a man should expect from his wife. That love could be translated into so many positive things, especially if it is reciprocated.

carefully examine your motives in everything you do.

Succumbing to the self-pity and “woe is me” narrative accomplishes nothing—nothing except sapping you of the energy and motivation you need to do something about your problem.

Truly, “thoughts are things,” and powerful things at that, when they are mixed with definiteness of purpose, persistence, and a burning desire for their translation into riches, or other material objects.

It occurred to him that there is so much out there these days about people in open source that a motivated and intelligent individual could take old SF-86 info and translate it into real-time targeting info.

According to an equally lovingly preserved English translation of the prospectus, the purpose of Ibuka’s firm was “to establish an ideal factory that stresses a spirit of freedom and open-mindedness, and where engineers with sincere motivation can exercise their technological skills to the highest level.” We shall, he pledged, “eliminate any unfair profit-seeking exercises” and “seek expansion not only for the sake of size.” Further, “we shall carefully select employees . . . we shall avoid to have [sic] formal positions for the mere sake of having them, and shall place emphasis on a person’s ability, performance and character, so that each

There is a vitality, a life force, an energy, a quickening that is translated through you into action, and because there is only one of you in all of time, this expression is unique. And if you block it, it will never exist through any other medium and it will be lost. The world will not have it. It is not your business to determine how good it is nor how valuable nor how it compares with other expressions. It is your business to keep it yours clearly and directly, to keep the channel open. You do not even have to believe in yourself or your work. You have to keep yourself open and aware to the urges that motivate you. Keep the channel open. ...

Faith is the head chemist of the mind. When faith is blended with the vibration of thought, the subconscious mind instantly picks up the vibration, translates it into its spiritual equivalent, and transmits it to Infinite Intelligence, as in the case of prayer.

...only the dreamers of a dream are capable of translating their dreams into worthy practical endeavors that are devoid of haunting errors. After all, they are the ones who carefully observed the link between their dreams and reality; they are the ones who worked consciously to blend them into one.

It is impossible to get what you want out of life through indiscriminate action.  This is where some honest self-assessment combined with SMART goals comes in, both of which will serve to inspire motivation upon demand, give you a direction to direct your energy towards, and translate impulsivity into creativity.

There is vitality, a life force, energy, a quickening that is translated through you into action, and because there is only one of you in all of time, this expression is unique. And if you block it, it will never exist through any other medium and it will be lost. The world will not have it. It is not your business to determine how good it is nor how valuable nor how it compares with other expressions. It is your business to keep it yours clearly and directly, to keep the channel open. You do not even have to believe in yourself or your work. You have to keep yourself open and aware to the urges that motivate you. Keep the channel open. . . .

As for my own religious practice, I try to live my life pursuing what I call the Bodhisattva ideal. According to Buddhist thought, a Bodhisattva is someone on the path to Buddhahood wo dedicates themselves entirely to helping all other sentient beings towards release from suffering. The word Bodhisattva can best be understood by translating the Bodhi and Sattva separately: Bodhi means the understanding or wisdom of the ultimate nature of reality, and a Sattva is someone who is motivated by universal compassion. The Bodhissatva ideal is thus the aspiration to practise infinite compassion with infinite wisdom. releasing sentient beings from suffering.

There’s an ocean of hermit literature; I began my reading on one shore, with Lao-tzu’s Tao Te Ching (I recommend the Red Pine translation), and started swimming from there. Excellent explorations of the history and motivations of hermits include Solitude by Anthony Storr, A Pelican in the Wilderness by Isabel Colegate, Hermits by Peter France, and Solitude by Philip Koch.

We became the most successful advanced projects company in the world by hiring talented people, paying them top dollar, and motivating them into believing that they could produce a Mach 3 airplane like the Blackbird a generation or two ahead of anybody else. Our design engineers had the keen experience to conceive the whole airplane in their mind’s-eye, doing the trade-offs in their heads between aerodynamic needs and weapons requirements. We created a practical and open work environment for engineers and shop workers, forcing the guys behind the drawing boards onto the shop floor to see how their ideas were being translated into actual parts and to make any necessary changes on the spot. We made every shop worker who designed or handled a part responsible for quality control. Any worker—not just a supervisor or a manager—could send back a part that didn’t meet his or her standards. That way we reduced rework and scrap waste. We encouraged our people to work imaginatively, to improvise and try unconventional approaches to problem solving, and then got out of their way. By applying the most commonsense methods to develop new technologies, we saved tremendous amounts of time and money, while operating in an atmosphere of trust and cooperation both with our government customers and between our white-collar and blue-collar employees. In the end, Lockheed’s Skunk Works demonstrated the awesome capabilities of American inventiveness when free to operate under near ideal working conditions. That may be our most enduring legacy as well as our source of lasting pride.

I don’t like cops. I mean, it’s all well and good that they’re out there defending us against anarchy and all, but most of the cops I’ve met are suspicious of everything and everyone. Every little thing needs to have a motive behind it. As a rule I find them cynical and too analytical, very one-plus-one-equals-two types. There’s no way a cop would take me at my word. I mean, I could just see myself walking up to the police counter and saying, ‘Hey, I have some information about a murder. I’m a psychic, so please take me seriously.’ They’d laugh in my face as they locked me up in the looney bin. And what if I was right? What if the information I had did help them? You can bet that instead of taking my gift seriously they’d think I had something to do with the crime. No, I don’t want any part of it. There’s no way I can prove how I got my information, and cops are big on proof. They’d want some evidence as to how I knew such and such. Well, in my profession, proof is a hard thing to come by. I live in an intangible world. I don’t know why I know things, I just do, and that doesn’t translate well in the world of your average lawman.

Someone like that—someone who refuses to put off joining the elect—is a kind of priest, a servant of the gods, in touch with what is within him and what keeps a person undefiled by pleasures, invulnerable to any pain, untouched by arrogance, unaffected by meanness, an athlete in the greatest of all contests—the struggle not to be overwhelmed by anything that happens. With what leaves us dyed indelibly by justice, welcoming wholeheartedly whatever comes— whatever we’re assigned—not worrying too often, or with any selfish motive, about what other people say. Or do, or think.

Good motives give assurance against deliberately bad policies; they do not guarantee the moral goodness and political success of the policies they inspire. What is important to know, if one wants to understand foreign policy, is not primarily the motives of a statesman, but his intellectual ability to comprehend the essentials of foreign policy, as well as his political ability to translate what he has comprehended into successful political action. It follows that while ethics in the abstract judges the moral qualities of motives, political theory must judge the political qualities of intellect, will, and action.

I recently told my mom about a hateful thing that had happened to me. Her response was to casually share a story I had never heard before. When she was new to the country, she was rammed by an irate fellow shopper in a grocery store, a random, race-motivated attack. Translation: What I had faced was nothing in comparison to how things used to be. According to my folks, I should get over it, because in the grand scheme of things, I am winning. But am I? Compared to what she had to face on the regular, yes. Compared to what I dream for myself, no. It is this personal accounting that gets me every time, listener friends. And here’s the truth of it all: Things are better for folks like me—the racialized, the marginalized, the Other. But because two truths can exist simultaneously in the universe, things are worse for us too. Real change is a boulder we keep pushing, but don’t fool yourself into thinking it doesn’t push back. Because it does. And sometimes it pushes back hard. In my parents’ time, simply being acknowledged as worthy of notice, as having your own history and worth, was enough. That’s not enough for me. I want to be included and celebrated. I want nuanced and plentiful stories to be told about my people, and I don’t want it to mean something when one of us breaks through, because there are so many of us breaking through, all the time, in every field.

There is a vitality, a life force, an energy, a quickening that is translated through you into action, and because there is only one of you in all of time, this expression is unique. And if you block it, it will never exist through any other medium and it will be lost. The world will not have it. It is not your business to determine how good it is nor how valuable nor how it compares with other expressions. It is your business to keep it yours clearly and directly, to keep the channel open. You do not even have to believe in yourself and your work. You have to keep yourself open and aware to the urges that motivate you. Keep the channel open. . . . No artist is pleased. [There is no] satisfaction whatever at any time . . . There is only a queer divine dissatisfaction, a blessed unrest that keeps us marching and makes us more alive than the others.

Lieberman began calculating temperatures, speed, and body weight. Soon, there it was before him: the solution to the Running Man mystery. To run an antelope to death, Lieberman determined, all you have to do is scare it into a gallop on a hot day. “If you keep just close enough for it to see you, it will keep sprinting away. After about ten or fifteen kilometers’ worth of running, it will go into hyperthermia and collapse.” Translation: if you can run six miles on a summer day then you, my friend, are a lethal weapon in the animal kingdom. We can dump heat on the run, but animals can’t pant while they gallop. “We can run in conditions that no other animal can run in,” Lieberman realized. “And it’s not even hard. If a middle-aged professor can outrun a dog on a hot day, imagine what a pack of motivated hunter-gatherers could do to an overheated antelope.” It

The key point here is Macaulay’s belief that “knowledge and reflection” on the part of the Hindus, especially the Brahmanas, would cause them to give up their age-old belief in anything Vedic in favor of Christianity. The purpose was to turn the strength of Hindu intellectuals against their own kind by utilizing their commitment to scholarship in uprooting their own tradition, which Macaulay viewed as nothing more than superstitions. His plan was to educate the Hindus to become Christians and turn them into collaborators. He persisted with this idea for fifteen years until he found the money and the right man for turning his utopian idea into reality. He needed someone who would translate and interpret the Vedic texts in such a way that the newly educated Indian elite would see the superiority of the Bible and choose that over everything else. Upon his return to England, after a good deal of effort he found a talented but impoverished young German Vedic scholar by name Friedrich Max Muller who was willing to take on the arduous job. Macaulay used his influence with the East India Company to find funds for Max Muller’s translation of the Rig Veda. Though an ardent German nationalist, Max Muller agreed for the sake of Christianity to work for the East India Company, which in reality meant the British Government of India. He also badly needed a major sponsor for his ambitious plans, which he felt he had at last found. The fact is that Max Muller was paid by the East India Company to further its colonial aims, and worked in cooperation with others who were motivated by the superiority of the German race through the white Aryan race theory. This was the genesis of his great enterprise, translating the Rig Veda with Sayana's commentary and the editing of the fifty-volume Sacred Books of the East. In this way, there can be no doubt regarding Max Muller’s initial aim and commitment to converting Indians to Christianity. Writing to his wife in 1866 he observed: “It [the Rig Veda] is the root of their religion and to show them what the root is, I feel sure, is the only way of uprooting all that has sprung from it during the last three thousand years.” Two years later he also wrote the Duke of Argyle, then acting Secretary of State for India: “The ancient religion of India is doomed. And if Christianity does not take its place, whose fault will it be?” This makes it very clear that Max Muller was an agent of the British government paid to advance its colonial interests. Nonetheless, he still remained an ardent German nationalist even while working in England. This helps explain why he used his position as a recognized Vedic and Sanskrit scholar to promote the idea of the “Aryan race” and the “Aryan nation,” a theory amongst a certain class of so-called scholars, which has maintained its influence even until today.

From *the form of time and of the single dimension* of the series of representations, on account of which the intellect, in order to take up one thing, must drop everything else, there follows not only the intellect’s distraction, but also its *forgetfulness*. Most of what it has dropped it never takes up again, especially as the taking up again is bound to the principle of sufficient reason, and thus requires an occasion which the association of ideas and motivation have first to provide. Yet this occasion may be the remoter and the smaller, the more our susceptibility to it is enhanced by interest in the subject. But, as I have already shown in the essay *On the Principle of Sufficient Reason*, memory is not a receptacle, but a mere faculty, acquired by practice, of bringing forth any representations at random, so that these have always to be kept in practice by repetition, otherwise they are gradually lost. Accordingly, the knowledge even of the scholarly head exists only *virtualiter* as an acquired practice in producing certain representations. *Actualiter*, on the other hand, it is restricted to one particular representation, and for the moment is conscious of this one alone. Hence there results a strange contrast between what a man knows *potentia* and what he knows *actu*, in other words, between his knowledge and his thinking at any moment. The former is an immense and always somewhat chaotic mass, the latter a single, distinct thought. The relation is like that between the innumerable stars of the heavens and the telescope’s narrow field of vision; it stands out remarkably when, on some occasion, a man wishes to bring to distinct recollection some isolated fact from his knowledge, and time and trouble are required to look for it and pick it out of that chaos. Rapidity in doing this is a special gift, but depends very much on the day and the hour; therefore sometimes memory refuses its service, even in things which, at another time, it has ready at hand. This consideration requires us in our studies to strive after the attainment of correct insight rather than an increase of learning, and to take to heart the fact that the *quality* of knowledge is more important than its quantity. Quantity gives books only thickness; quality imparts thoroughness as well as style; for it is an *intensive* dimension, whereas the other is merely extensive. It consists in the distinctness and completeness of the concepts, together with the purity and accuracy of the knowledge of perception that forms their foundation. Therefore the whole of knowledge in all its parts is permeated by it, and is valuable or troubling accordingly. With a small quantity but good quality of knowledge we achieve more than with a very great quantity but bad quality." —from_The World as Will and Representation_. Translated from the German by E. F. J. Payne in two volumes: volume II, pp. 139-141

The power of format creates opportunities for manipulation, which people with an axe to grind know how to exploit. Slovic and his colleagues cite an article that states that “approximately 1,000 homicides a year are committed nationwide by seriously mentally ill individuals who are not taking their medication.” Another way of expressing the same fact is that “1,000 out of 273,000,000 Americans will die in this manner each year.” Another is that “the annual likelihood of being killed by such an individual is approximately 0.00036%.” Still another: “1,000 Americans will die in this manner each year, or less than one-thirtieth the number who will die of suicide and about one-fourth the number who will die of laryngeal cancer.” Slovic points out that “these advocates are quite open about their motivation: they want to frighten the general public about violence by people with mental disorder, in the hope that this fear will translate into increased funding for mental health services.

Revelation. I understand the mechanism of my own thinking. I know precisely how I know, and my understanding is recursive. I understand the infinite regress of this self-knowing, not by proceeding step by step endlessly, but by apprehending the limit. The nature of recursive cognition is clear to me. A new meaning of the term ‘self-aware.’ Fiat logos. I know my mind in terms of a language more expressive than any I’d previously imagined. Like God creating order from chaos with an utterance, I make myself anew with this language. It is meta-self-descriptive and self-editing; not only can it describe thought, it can describe and modify its own operations as well, at all levels. What Gödel would have given to see this language, where modifying a statement causes the entire grammar to be adjusted. With this language, I can see how my mind is operating. I don’t pretend to see my own neurons firing; such claims belong to John Lilly and his LSD experiments of the sixties. What I can do is perceive the gestalts; I see the mental structures forming, interacting. I see myself thinking, and I see the equations that describe my thinking, and I see myself comprehending the equations, and I see how the equations describe their being comprehended. I know how they make up my thoughts. These thoughts. Initially I am overwhelmed by all this input, paralyzed with awareness of my self. It is hours before I can control the flood of self-describing information. I haven’t filtered it away, nor pushed it into the background. It’s become integrated into my mental processes, for use during my normal activities. It will be longer before I can take advantage of it, effortlessly and effectively, the way a dancer uses her kinesthetic knowledge. All that I once knew theoretically about my mind, I now see detailed explicitly. The undercurrents of sex, aggression, and self-preservation, translated by the conditioning of my childhood, clash with and are sometimes disguised as rational thought. I recognize all the causes of my every mood, the motives behind my every decision. What

Men should not sleep on beds; they shall sleep wherever their tired knees gave up. We are stars! And stars produce heat! Let that never translate to a boring life. There is one object in the universe that eats up more light than any other design and that is a mattress that loves you too much. Things can kill without being crafty. The bedsheets are warm and kind and yet their comfort has killed more man than any murderous hand in history. A star that knows it is a star looks like a person who is always in transformation, figuring things out, exploring identities, and making a mess. They brush their hair back and rub their eyes. A heart in debate. A tongue that agreed on humor. Tired feet. A juggled mind. He might be a police officer turned trapeze artist turned pilot. A father who is also a volunteer, a brother, a warrior, a companion, a neighbor, a rival, and a student. We can see sweat leave our pores and so grow discouraged that we cannot see the progress of internal efforts. But do not be disheartened. Our souls do sweat. It just looks a lot like mundane life incidents that break us, such as the first step of the morning or simply walking home again.

The greatest difference between present-day Christianity and that of which we read in these letters, is that to us it is primarily a performance; to them it was real experience. We are apt to reduce the Christian religion to a code or, at best, a rule of heart and life. To these men it is quite plainly the invasion of their lives by a new quality of life altogether. They do not hesitate to describe this as Christ "living in" them. Mere moral reformation will hardly explain the transformation and the exuberant vitality of these men's lives -- even if we could prove a motive for such reformation, and certainly the world around offered little encouragement to the early Christians! We are practically driven to accept their own explanation, which is that their little human lives had, through Christ, been linked up with the very life of God. Many Christians today talk about the "difficulties of our times" as though we should have to wait for better ones before the Christian religion can take root. It is heartening to remember that this faith took root and flourished amazingly in conditions that would have killed anything less vital in a matter of weeks. These early Christians were on fire with the conviction that they had become, through Christ, literal sons of God; they were pioneers of a new humanity, founders of a new kingdom. They still speak to us across the centuries. Perhaps if we believed what they believed, we might achieve what they achieved.

Creating “Correct” Children in the Classroom One of the most popular discipline programs in American schools is called Assertive Discipline. It teaches teachers to inflict the old “obey or suffer” method of control on students. Here you disguise the threat of punishment by calling it a choice the child is making. As in, “You have a choice, you can either finish your homework or miss the outing this weekend.” Then when the child chooses to try to protect his dignity against this form of terrorism, by refusing to do his homework, you tell him he has chosen his logical, natural consequence of being excluded from the outing. Putting it this way helps the parent or teacher mitigate against the bad feelings and guilt that would otherwise arise to tell the adult that they are operating outside the principles of compassionate relating. This insidious method is even worse than outand-out punishing, where you can at least rebel against your punisher. The use of this mind game teaches the child the false, crazy-making belief that they wanted something bad or painful to happen to them. These programs also have the stated intention of getting the child to be angry with himself for making a poor choice. In this smoke and mirrors game, the children are “causing” everything to happen and the teachers are the puppets of the children’s choices. The only ones who are not taking responsibility for their actions are the adults. Another popular coercive strategy is to use “peer pressure” to create compliance. For instance, a teacher tells her class that if anyone misbehaves then they all won’t get their pizza party. What a great way to turn children against each other. All this is done to help (translation: compel) children to behave themselves. But of course they are not behaving themselves: they are being “behaved” by the adults. Well-meaning teachers and parents try to teach children to be motivated (translation: do boring or aversive stuff without questioning why), responsible (translation: thoughtless conformity to the house rules) people. When surveys are conducted in which fourth-graders are asked what being good means, over 90% answer “being quiet.” And when teachers are asked what happens in a successful classroom, the answer is, “the teacher is able to keep the students on task” (translation: in line, doing what they are told). Consulting firms measuring teacher competence consider this a major criterion of teacher effectiveness. In other words if the students are quietly doing what they were told the teacher is evaluated as good. However my understanding of ‘real learning’ with twenty to forty children is that it is quite naturally a bit noisy and messy. Otherwise children are just playing a nice game of school, based on indoctrination and little integrated retained education. Both punishments and rewards foster a preoccupation with a narrow egocentric self-interest that undermines good values. All little Johnny is thinking about is “How much will you give me if I do X? How can I avoid getting punished if I do Y? What do they want me to do and what happens to me if I don’t do it?” Instead we could teach him to ask, “What kind of person do I want to be and what kind of community do I want to help make?” And Mom is thinking “You didn’t do what I wanted, so now I’m going to make something unpleasant happen to you, for your own good to help you fit into our (dominance/submission based) society.” This contributes to a culture of coercion and prevents a community of compassion. And as we are learning on the global level with our war on terrorism, as you use your energy and resources to punish people you run out of energy and resources to protect people. And even if children look well-behaved, they are not behaving themselves They are being behaved by controlling parents and teachers.

What is the motive for this ‘fugitive’ way of saying “I”? It is motivated by Dasein’s falling; for as falling, it *flees* in the face of itself into the “they.” When the “I” talks in the ‘natural’ manner, this is performed by the they-self. What expresses itself in the ‘I’ is that Self which, proximally and for the most part, I am *not* authentically. When one is absorbed in the everyday multiplicity and the rapid succession [*Sich-jagen] of that with which one is concerned, the Self of the self-forgetful “I am concerned” shows itself as something simple which is constantly selfsame but indefinite and empty. Yet one *is* that with which one concerns oneself. In the ‘natural’ ontical way in which the “I” talks, the phenomenal content of the Dasein which one has in view in the "I" gets overlooked; but this gives *no justification for our joining in this overlooking of it*, or for forcing upon the problematic of the Self an inappropriate ‘categorial’ horizon when we Interpret the “I” ontologically. Of course by thus refusing to follow the everyday way in which the “I” talks, our ontological Interpretation of the ‘I’ has by no means *solved* the problem; but it has indeed *prescribed the direction* for any further inquiries. In the “I,” we have in view that entity which one is in ‘being-in-the-world’. Being-already-in-a-world, however, as Being-alongside-the-ready-to-hand-within-the-world, means equiprimordially that one is ahead of oneself. With the ‘I’, what we have in view is that entity for which the *issue* is the Being of the entity that it is. With the ‘I’, care expresses itself, though proximally and for the most part in the ‘fugitive’ way in which the “I” talks when it concerns itself with something. The they-self keeps on saying “I” most loudly and most frequently because at bottom it *is not authentically* itself, and evades its authentic potentiality-for-Being. If the ontological constitution of the Self is not to be traced back either to an “I”-substance or to a ‘subject’, but if, on the contrary, the everyday fugitive way in which we keep on saying “I” must be understood in terms of our *authentic* potentiality-for-Being, then the proposition that the Self is the basis of care and constantly present-at-hand, is one that still does not follow. Selfhood is to be discerned existentially only in one’s authentic potentiality-for-Being-one’s-Self—that is to say, in the authenticity of Dasein’s Being *as care*. In terms of care the *constancy of the Self*, as the supposed persistence of the *subjectum*, gets clarified. But the phenomenon of this authentic potentiality-for-Being also opens our eyes for the *constancy of the Self*, in the double sense of steadiness and steadfastness, is the *authentic* counter-possibility to the non-Self-constancy which is characteristic of irresolute falling. Existentially, “*Self-constancy*” signifies nothing other than anticipatory resoluteness. The ontological structure of such resoluteness reveals the existentiality of the Self’s Selfhood." ―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, pp. 368-369

Marita Lorenz, born on August 18, 1939, in Bremen, Germany, was best known for her undercover work with the CIA. She was the daughter of Captain Heinrich Lorenz, master of the S/S Bremen IV, a German passenger ship, and her mother, an American actress, was related to Ambassador Henry Cabot Lodge, Jr. Arriving in Havana on her father’s ship in 1959, she met Fidel who talked about improving the Cuban tourist business. It was obvious that he was taken by the beautiful 19-year-old brunette, and upon hearing that she was fluent in multiple languages, asked if she would translate some letters for him. She happily agreed and although continuing on to New York, she was persuaded to return to Havana to do the translations. When Castro arrived in her room, he revealed his true motives, which at the time repelled her. The next day when Castro reappeared things were vastly different.

I am walking in my purpose as an exhorter, an encourager, and mender of ruined houses. Translated, this means I am a woman who inspires, motivates, and helps people to restore and transform their lives.

Acknowledgment is a kind of human magic—a small human connection, a gift from one person to another that translates into a much larger, more meaningful outcome. On the positive side, these results also show that we can increase motivation simply by acknowledging the efforts of those working with us.

7 “Chitta vritti nirodha” (Yoga Sutras I:2), which may also be translated as “cessation of the modifications of the mind-stuff.” Chitta is a comprehensive term for the thinking principle, which includes the pranic life forces, manas (mind or sense consciousness), ahamkara (egoity), and buddhi (intuitive intelligence). Vritti (literally “whirlpool”) refers to the waves of thought and emotion that ceaselessly arise and subside in man’s consciousness. Nirodha means neutralization, cessation, control. 8 The six orthodox (Vedas-based) systems are Sankhya, Yoga, Vedanta, Mimamsa, Nyaya, and Vaisesika. Readers of a scholarly bent will delight in the subtleties and broad scope of these ancient formulations as summarized in English in A History of Indian Philosophy, Vol. I, by Prof. Surendranath Dasgupta (Cambridge Univ. Press). 9 Not to be confused with the “Noble Eightfold Path” of Buddhism, a guide to man’s conduct, as follows: (1) right ideals, (2) right motive, (3) right speech, (4) right action, (5) right means of livelihood, (6) right effort, (7) right remembrance (of the Self), and (8) right realization (samadhi).

As nervous systems developed, they acquired an elaborate network of peripheral probes—the peripheral nerves that are distributed to every parcel of the body’s interior and to its entire surface, as well as to specialized sensory devices that enable seeing, hearing, touching, smelling, and tasting. Nervous systems also acquired an elaborate collection of aggregated central processors in the central nervous system, conventionally called the brain.10 The latter includes (1) the spinal cord; (2) the brain stem and the closely related hypothalamus; (3) the cerebellum; (4) a number of large nuclei located above brain-stem level—in the thalamus, basal ganglia, and basal forebrain; and (5) the cerebral cortex, the most modern and sophisticated component of the system. These central processors manage learning and memory storage of signals of every possible sort and also manage the integration of these signals; they coordinate the execution of complex responses to inner states and incoming stimuli—a critical operation that includes drives, motivations, and emotions proper; and they manage the process of image manipulation that we otherwise know as thinking, imagining, reasoning, and decision making. Last, they manage the conversion of images and of their sequences into symbols and eventually into languages—coded sounds and gestures whose combinations can signify any object, quality, or action, and whose linkage is governed by a set of rules called grammar. Equipped with language, organisms can generate continuous translations of nonverbal to verbal items and build dual-track narratives of such items.

हौसले बुलंद करके ही अथाह समंदर पार होते हैं, लहर से तू डरता है क्यूँ, मरू में भी भंवर होते हैं। English Translation: Be brave. And if you are brave enough, you can cross the deepest of the oceans. Don't be afraid of the tidal waves. Tornados occur even in deserts.

Perfect is annoying, boring, and impossible to sustain. Knowing how to translate conscientiousness into something beyond the fleeting satisfaction of “me” toward a “we” mindset is the best move you can make.

One of the worst disconnects of a business software development effort is seen in the gap between domain experts and software developers. Generally speaking, true domain experts are focused on delivering business value. On the other hand, software developers are typically drawn to technology and technical solutions to business problems. It’s not that software developers have wrong motivations; it’s just what tends to grab their attention. Even when software developers engage with domain experts, the collaboration is largely at a surface level, and the software that gets developed often results in a translation/mapping between how the business thinks and operates and how the software developer interprets that. The resulting software generally does not reflect a recognizable realization of the mental model of the domain experts, or perhaps it does so only partially. Over time this disconnect becomes costly. The translation of domain knowledge into software is lost as developers transition to other projects or leave the company. A different, yet related problem is when one or more domain experts do not agree with each other. This tends to happen because each expert has more or less experience in the specific domain being modeled, or they are simply experts in related but different areas. It’s also common for multiple “domain experts” to have no expertise in a given domain, where they are more of a business analyst, yet they are expected to bring insightful direction to discussions. When this situation goes unchecked, it results in blurred rather than crisp mental models, which lead to conflicting software models. Worse still is when the technical approach to software development actually wrongly changes the way the business functions. While a different scenario, it is well known that enterprise resource planning (ERP) software will often change the overall business operations of an organization to fit the way the ERP functions. The total cost of owning the ERP cannot be fully calculated in terms of license and maintenance fees. The reorganization and disruption to the business can be far more costly than either of those two tangible factors. A similar dynamic is at play as your software development teams interpret what the business needs into what the newly developed software actually does. This can be both costly and disruptive to the business, its customers, and its partners. Furthermore, this technical interpretation is both unnecessary and avoidable with the use of proven software development techniques. The solution is a key investment.

To begin with, let us recall the /J,adltlt which all our mysticr of Islam untiringly meditate, the �adltlt in which the Godhead reveals the secret of His passion ( his pathos): "I was a hidden Treasure and I yearned to be known. Then I created creatures in order to be known by them." With still greater fidelity to Ibn rArabi's thought, let us translate: "in order to become in them the object of my knowledge." This divine passion, this desire to reveal Himself and to know Himself in beings through being known by them, is the motive underlying an entire divine dramaturgy, an eternal cosmogony. This cosmogony is neither an Emanation in the Neoplatonic sense of the word nor, still less, a creatio ex niltilo. It is rather a succession of manifestations of being, brought about by an increasing light, within the originally undifferentiated God ; it is a succession of tajalliylit, of theophanies.15 This is the context of one of the most charac- teristic themes of Ibn rArabi's thinking, the doctrine of divine Names ( which has sometimes been termed, rather inexactly, his "mythology" of the divine Names).

What can you do to ensure that your voice value translates into impression value?

Andy Hertzfeld: The most important thing really is the motivation. Why are you doing what you’re doing? That seeps into the product at every level, even though you think it might not. Your basic values are essentially the architecture of the project. Why does it exist? And in Silicon Valley there are two really common sets of values. There are what I call financial values, where the main thing is to make a bunch of money. That’s not a really good spiritual reason to be working on a project, although it’s completely valid. Then there are technical values that dominate lots of places where people care about using the best technique—doing things right. Sometimes that translates to ability or to performance, but it’s really a technical way of looking at things. But then there is a third set of values that are much less common: and they are the values essentially of the art world or the artist. And artistic values are when you want to create something new under the sun. If you want to contribute to art, your technique isn’t what matters. What matters is originality. It’s an emotional value.

Let his mindset become your motivation.

For women, more economic freedom translates into more sexual freedom.

Don’t fret, my dear. If art is the translation of the ephemeral into an observable form, then always remember that it is the translation that is the craft. The craft is that which can always be improved. But the ephemeral is that which only you have been able to observe, and that which only you have chosen to translate, and so in a way, the ephemeral is you, and it is already beautiful.

The eighth consciousness is called Alaya-vijnana, which is translated into Japanese as “zo-shiki.” It alludes to the storehouse of life, where all of our past experiences are imprinted and where the possible motivations of all of our conduct are also said to be stored. Thus, we may safely regard Alaya-vijnana as equivalent to what Jung calls “collective unconsciousness.

We make life all about a future that exists only in our imagination and completely miss what's happening in front of us

ALWAYS REMEMBER , LOSERS ARE THOSE WHO GIVE UP AND THOSE WHO DON'T GIVE UP , THEY'LL NEVER LOSE..... Hindi translation - हारने वाले वह होते हैं जो हार मान लेते हैं और जो हार नहीं मानते वह कभी हारते नहीं।

Revelation. I understand the mechanism of my own thinking. I know precisely how I know, and my understanding is recursive. I understand the infinite regress of this self-knowing, not by proceeding step by step endlessly, but by apprehending the limit. The nature of recursive cognition is clear to me. A new meaning of the term "self-aware". Fiat logos I know my mind in terms of a language more expressive than any I'd previously imagined. Like God creating order from chaos with an utterance, I make myself anew with this language. It is meta-self-descriptive and self-editing; not only can it describe thought, it can describe and modify its own operations as well, at all levels. What Gödel would have given to see this language, where modifying a statement causes the entire grammar to be adjusted. With this language, I can see how my mind is operating. I don't pretend to see my own neurons firing; such claims belong to John Lilly and his LSD experiments of the sixties. What I can do is perceive the gestalts; I see the mental structures forming, interacting. I see myself thinking, and I see the equations that describe my thinking, and I see myself comprehending the equations, and I see how the equations describe their being comprehended. I know how they make up my thoughts. These thoughts. *** Initially I am overwhelmed by all this input, paralyzed with awareness of my self. It is hours before I can control the flood of self-describing information. I haven't filtered it away, nor pushed it to the background. It's become integrated into my mental processes, for use during my normal activities. It will be longer before I can take advantage of it, effortlessly and effectively, the way a dancer uses her kinesthetic knowledge. All that I once knew theoretically about my mind, I now see detailed explicitly. The undercurrents of sex, aggression, and self-preservation, translated by the conditioning of my childhood, clash with and are sometimes disguised as rational thought. I recognize all the causes of my every mood, the motives behind my every decision. What can I do with this knowledge? Much of what is conventionally described as "personality" is at my discretion; the higher-level aspects of my psyche define who I am now. I can send my mind into a variety of mental or emotional states, yet remain ever aware of the state and able to restore my original condition.

Faith is a loose translation of "God has done it before. I know He can do it again.

Admittedly, a number of the translations of my life, of what went on in Ivy Lodge, are loose at best, warranting multiple-choice answers, never ideal in the scientifically based world of translation. You're supposed to go from the source language (the language being translated) to the target language (the language being translated into). A translation is only good when the translator knows--or can surmise--the intention of the person being translated, understands with a fair amount of confidence the exact meaning of that source language. Maybe that's one problem with my attempts to translate my family. Maybe my parents remained unclear in their own minds what they wanted to say, what their words and behavior meant, what their underlying motivation was. In that case, it makes translation doubly difficult if the source of the words and events to be translated is lost in a sea of linguistic confusion. Translators need patterns to make sense out of foreign words, or it all becomes a hodgepodge of meaningless sounds and symbols. Chaos (256).

In my case, I felt like I'd been drowning in a sea of words, words that, more often than not, bore no resemblance to their dictionary definitions. What was the point of communicating if, inevitably, a subtext bubbled up, one I had trouble making sense of in my naïveté, in my confusion? What was the point if a word's meaning had been distorted to fit secret agendas, flip-flopped for unknown ulterior motives, withheld for other reasons? Translating what anyone said had become impossible for me, my work with languages, my love of words failing me when it came to my own family. All my dictionaries proved useless in trying to decipher a lifetime of communication fraught with subtexts buried beneath more subtexts. (134)

There are millions of people who BELIEVE themselves “doomed” to poverty and failure, because of some strange force over which they BELIEVE they have no control. They are the creators of their own “misfortunes, “ because of this negative BELIEF, which is picked up by the subconscious mind, and translated into its physical equivalent.

Parity of esteem,” in the parlance of negotiation experts, is a simple concept but requires a fundamental reorientation of behavior on both sides. Each says to the other: “I know your narrative and I reject it in its entirety, yet I accept your right to define your own narrative as you wish, and I will respect that right and its aspirations.” The important component is respect; respect is more embracive than trust. Until each side reaches a level of understanding of the other’s narrative that facilitates a willingness to accord parity of esteem, peace agreements will likely falter, perhaps not immediately but in a corrosive ambience that slowly emerges and is conducive to disregarding some of their provisions. Peace agreements are pieces of paper. The task of translating them into sustainable reconciliation is a long and difficult process; former protagonists are in “recovery.” Unless they nurture that recovery, their peace agreement will fall apart or lapse into “frozen” pacts. In Israel and Palestine there is no parity of esteem for the respective narratives and therefore no trust. This is why the onset of any negotiation is often not welcomed by either the leadership or the constituencies of either side. Instead, the prospect brings latent fears to the foreground, and the leaderships play to these fears, feeding their constituencies the same stale and divisive pronouncements about “the other” that have been repeated ad nauseam over decades. They engage in debilitating tit-for-tat exchanges, talk only about what the other side has to do, what the other side needs to tell its people, never about what they themselves have to do, what their own people need to understand. All this prepares the way, should the talks collapse, for one more repetition of the blame game and violence, which becomes self-fulfilling and self-motivating.

To all those who doubt the power of exercise -- and I was one of you -- take it from me: physical fitness has translated into an intellectual fitness I could not have imagined... I've learned that "I don't need to go for a run today" comes out of the same part of my brain as "I don't need to confront my vice president today about the low performance of his department." One suffer-session at a time, I have trained that part of my brain to endure short-term pain in exchange for long-term benefits.

thoughts are things,” and powerful things at that, when they are mixed with definiteness of purpose, persistence, and a burning desire for their translation into riches, or other material objects.

learners’ beliefs about the kind of instruction that is best can influence their satisfaction and success. The grammar translation approach is useful for the study of grammar and vocabulary and can be valuable for understanding important cultural texts. The audiolingual approach with its emphasis on speaking and listening was used successfully with highly motivated adult learners in intensive training programmes for government personnel in the United States. However, there is little classroom research to support such approaches for students in ordinary school programmes that must serve the needs of students who bring different levels of motivation and aptitude to the classroom.

Giddard presented them with a collection of Sulese memorabilia and commentaries. Loosely translated, some of them would have read: “The grass sparkled with dew droppings.” Warton, I am not sure if that is intended as a beautiful or a horrible image. “I was tort to extinguish riyt from rong.” Bede, apparently not. “Sulese are always inviting you to go for dinner to get murdered.” Kian, it would seem from this that Sulese are enthusiastically hospitable, transparent of motive, and not very good at committing murder. All are grave errors. “Sulese food on heads with never eat hats.” Cayde, Sulese order word important very is. It must learn you.

12For we have the living Word of God, which is full of energy,k and it pierces more sharply than a soldier’s sword. It will even penetrate to the very core of our being where soul and spirit, bonel and marrow meet—splitting them in two!m It interprets and reveals the true thoughts and motives of our hearts. 13There is not one person who can hide their thoughts from God, for nothing that we do remains a secret, and nothing created is concealed, but everything is exposed and defenseless before his eyes, to whom we must render an account.n

I don’t like cops. I mean, it’s all well and good that they’re out there defending us against anarchy and all, but most of the cops I’ve met are suspicious of everything and everyone. Every little thing needs to have a motive behind it. As a rule I find them cynical and too analytical, very one-plus-one-equals-two types. There’s no way a cop would take me at my word. I mean, I could just see myself walking up to the police counter and saying, "Hey, I have some information about a murder. I’m a psychic, so please take me seriously." They’d laugh in my face as they locked me up in the looney bin. And what if I was right? What if the information I had did help them? You can bet that instead of taking my gift seriously they’d think I had something to do with the crime. No, I don’t want any part of it. There’s no way I can prove how I got my information, and cops are big on proof. They’d want some evidence as to how I knew such and such. Well, in my profession, proof is a hard thing to come by. I live in an intangible world. I don’t know why I know things, I just do, and that doesn’t translate well in the world of your average lawman.

My Sikh sisters and brothers proclaim with utter glory and faith “Jo Bole So Nihaal, Sat Sri Akaal”, I say ”Jo Anubhava So Nihaal, Sat Sri Akaal”. My translation of the former is “He who utters ‘Great Eternal Truth’ becomes joyous”, while the latter translates to “He who experiences ‘Great Eternal Truth’ becomes joyous”.

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Nine times out of ten, when a woman says, "I have a boyfriend," what this translates to is, "You just telegraphed too much interest." It has nothing to do with whether she actually has a boyfriend. In fact, if she is attracted to you, she will often deliberately hide the boyfriend from you until after you have had sex with her. Whether she mentions him or not in no way proves that he actually exists—only that she had a motive to mention him. The bottom line is, don't ask about her boyfriend and don't appear fazed if she mentions him. He may not even exist. Just take it as an instance of a lack of interest caused by you telegraphic too much interest far too soon.

Lamin Sanneh, a Christian scholar converted from his Islamic roots in the Gambia, West Africa, now teaches at Yale University. His book Translating the Message: the Missionary Impact on Culture offers an answer to the question: Do missionaries destroy indigenous cultures?' In spite of the fact that missionaries might have come with mixed motives and even superiority complexes, they translated the Bible into indigenous languages and adapted and contextualized its message to local cultures. Sanneh observes that by translating the Bible into vernacular languages, Christian missionaries actually helped to preserve cultures and languages. According to Sanneh, rather than serving as a tool for Western cultural domination, the translation efforts of European and North American missionaries provoked: (1) vernacular revitalization: the preservation of specific cultures by preserving their language; (2) religious change: people were attracted to Christianity and a "God who speaks my language" over Islam, which is fundamentally not translatable; and (3) social transformation: the dignity associated with God speaking indigenous languages revitalized societies and laid the foundation for the eventual ousting of colonial powers.2

It is good to know what is right, but what matters is for one to translate right through their own life.

Di sini hidoeplah soeatoe ra’jat jang sabar, soeka menoeroet sadja bertahoen-tahoen...dan sesoedahnja Diponegoro tidak ada satoe pemoeka jang menggerakkan ra’jat boeat pegang nasibnja sendiri dalam tangannja sendiri. Ra’jat Djawa Revolutie di Rusland djoega memberi tjontoh pengadjaran pada kamoe. Djoega ra’jat di Rusland sabar dan soeka menoeroet dan memikoel sadja tindasan bertahoen-tahoen, is djoega miskin dan sebagian besar tidak bisa toelis dan batja seperti kamoe Ra’jat dapat kemenangan lantaran berkelahi teroes meneroes memoesoehi (i) pemerintah boeas dan boedjoekan.

Scriptural determinism” sounds like an arcane academic paradigm, but it is deployed by nonacademics in a consequential way. After the terrorist attacks of September 11, 2001, as Americans tried to fathom the forces at work, sales of several kinds of books rose. Some people bought books about Islam, some bought books about the recent history of the Middle East, and some bought translations of the Koran. And of course some bought more than one kind of book. But people who bought only translations of the Koran were showing signs of scriptural determinism. They seemed to think that you could understand the terrorists’ motivation simply by reading their ancient scriptures—just search the Koran for passages advocating violence against infidels and, having succeeded, end the analysis, content that you’d found the essential cause of 9/11.

My dear brothers and sisters,* how can you claim to have faith in our glorious Lord Jesus Christ if you favor some people over others? 2 For example, suppose someone comes into your meeting* dressed in fancy clothes and expensive jewelry, and another comes in who is poor and dressed in dirty clothes. 3 If you give special attention and a good seat to the rich person, but you say to the poor one, “You can stand over there, or else sit on the floor”—well, 4 doesn’t this discrimination show that your judgments are guided by evil motives?

Yet you don’t have what you want because you don’t ask God for it. 3 And even when you ask, you don’t get it because your motives are all wrong—you want only what will give you pleasure.

Thus with the question of the Being of truth and the necessity of presupposing it, just as with the question of the essence of knowledge, an 'ideal subject' has generally been posited. The motive for this, whether explicit or tacit, lies in the requirement that philosophy should have the '*a priori*' as its theme, rather than 'empirical facts' as such. There is some justification for this requirement, though it still needs to be grounded ontologically. Yet is this requirement satisfied by positing an 'ideal subject'? Is not such a subject *a fanciful idealization*? With such a conception have we not missed precisely the *a priori* character of that merely 'factual' subject, Dasein? Is it not an attribute of the *a priori* character of the factical subject (that is, an attribute of Dasein's facticity) that it is in the truth and in untruth equiprimordially? The ideas of a 'pure "I"' and of a 'consciousness in general' are so far from including the *a priori* character of 'actual' subjectivity that the ontological characters of Dasein's facticity and its state of being are either passed over or not seen at all. Rejection of a 'consciousness in general' does not signify that the *a priori* is negated, any more than the positing of an idealized subject guarantees that Dasein has an *a priori* character grounded upon fact. Both the contention that there are 'eternal truths' and the jumbling together of Dasein's phenomenally grounded 'ideality' with an idealized absolute subject, belong to those residues of Christian theology within philosophical problematics which have not as yet been radically extruded. The Being of truth is connected primordially with Dasein. And only because Dasein is as constituted by disclosedness (that is, by understanding), can anything like Being be understood; only so is it possible to understand Being." ―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, p. 272

There is a vitality, a life force, a quickening that is translated through you into action,
and because there is only one of you in all time, this expression is unique. 
And if you block it, it will never exist through any other medium and be lost. 
The world will not have it. 
It is not your business to determine how good it is, nor how valuable it is, nor how it compares with other expressions. 
It is your business to keep it yours clearly and directly, to keep the channel open. 
You do not even have to believe in yourself or your work. 
You have to keep open and aware directly to the urges that motivate you. 
Keep the channel open.

GODMAN QUOTES 6 ***Instinctively wise*** Wisdom to make things wise resides in knowledge to make the foolish wise. The wisest you have done is the wisest you could have done to be wiser than you are. In a wise word you get the knowledge to make yourself wiser than you think. If you don’t have the knowledge to do it seek for the counsel to work it. Wise instinct promotes work with wise knowledge. Knowledge to do great things is wisdom translated into core action. The bird that knows his ability to do well is instinctively wise in his action. To direct the right from the wrong you must know the wrong from the right. Know your ability; it saves you from conscious disability. Great men define words by the action to prove their words true. If you think and act wisely without the knowledge to easily acknowledge your action, you are instinctively wise.

Difficulties of today are freeway to the future.

This translation is perhaps my favorite because an Ikigai is often one’s primary source of intrinsic motivation.

The first concept is “Ikigai.” Ikigai is a Japanese life strategy that emphasizes the importance of finding your “true calling.” Colloquially, the word can be translated as “your reason for living” or your “reason to get out of bed in the morning.” The mindset is perpetuated by the long-lived residents of Okinawa Island—many of whom cite their Ikigai as the reason for their impressive longevity. The pursuit of one’s Ikigai is an important journey of self-discovery. If you can correctly identify the vocation that you are best suited for, then the spark of intrinsic motivation will illuminate within you—igniting the passions that power your pursuits, prompting you to accomplish momentous feats.

THREE SCRIPTURAL REFERENCES FOR THE WORD ‘HINDU’ AND ‘HINDUSTANA’ FROM MERU TANTRA -SHAIVA AGAMA: हीनं च दूष्यत्येव हिन्दुरित्युच्चते प्रिये ‘HĪNAṂ CA DŪṢYATYEVA HINDURITYUCCATE PRIYE’ TRANSLATION: O MY DEAR! ONE WHO RENOUNCED IGNORANCE AND INFERIORITY IS CALLED A HINDU!

THREE SCRIPTURAL REFERENCES FOR THE WORD ‘HINDU’ AND ‘HINDUSTANA’FROM SHABDHA KALPA DRUMA: हीनं दूषयति इति हिन्दू HĪNAṂ DŪṢAYATI ITI HINDŪ TRANSLATION: ONE WHO RENOUNCED IGNORANCE AND INFERIORITY IS CALLED A HINDU.

THREE SCRIPTURAL REFERENCES FOR THE WORD ‘HINDU’ AND ‘HINDUSTANA’FROM BRIHASPATI AGAMA: हिमालयं समारभ्य यावत इन्दु सरोवरं। तं देवनिर्मितं देशं हिन्दुस्थानं प्रचक्षते।। HIMĀLAYAṂ SAMĀRABHYA YĀVATA INDU SAROVARAṂ। TAṂ DEVANIRMITAṂ DEŚAṂ HINDUSTHĀNAṂ PRACAKṢATE।। TRANSLATION: STARTING FROM THE HIMALAYAN MOUNTAINS AND EXTENDING TO THE INDIAN OCEAN, GOD-CREATED COUNTRY IS CALLED ‘HINDUSTHANA’.

Test my motives and my heart.

God is the best motivator. Without inspiring people to write these beautiful phrases, many would have strayed from His path. Only a few, translates into many, who will enter heaven. The race, of heaven, began long time ago.

scientist Krishna Bharat, frustrated by how difficult it was to find news stories online, created Google News in his 20 percent time. The site now receives millions of visitors every day. Former Google engineer Paul Bucheit created Gmail, now one of the world’s most popular e-mail programs, as his 20 percent project. Many other Google products share similar creation stories—among them Orkut (Google’s social networking software), Google Talk (its instant message application), Google Sky (which allows astronomically inclined users to browse pictures of the universe), and Google Translate (its translation software for mobile devices). As Google engineer Alec Proudfoot, whose own 20 percent project aimed at boosting the efficiency of hybrid cars, put it in a television interview: “Just about all the good ideas here at Google have bubbled up from 20 percent time.”9

Chemically induced joy comes at a cost. That cost can be high. Very, very high. So high that you’re going to think twice after reading what science has to say about drug use. One study found that adolescents who smoke just a couple of joints of marijuana show changes in their brains. That’s not a couple of years of smoking or the decades that some adults rack up. It’s just two joints. A research team led by Dr. Gabriella Gobbi, a professor and psychiatrist at the McGill University Health Center in Montreal, discovered that teenagers using cannabis had a nearly 40% greater risk of depression and a 50% greater risk of suicidal ideation in adulthood. Dr. Gobbi stated that “given the large number of adolescents who smoke cannabis, the risk in the population becomes very big. About 7% of depression is probably linked to the use of cannabis in adolescence, which translates into more than 400,000 cases.” The research that revealed these startling numbers was not just a single study of adolescent marijuana use. It was a meta-analysis and review of 11 studies with a total of 23,317 teenage subjects followed through young adulthood. Further, Gobbi’s team only reviewed studies that provided information on depression in the subjects prior to their cannabis use. “We considered only studies that controlled for [preexisting] depression,” said Dr. Gobbi. “They were not depressed before using marijuana, so they probably weren’t using it to self-medicate.” Marijuana use preceded depression. The specific findings of Gobbi’s research include: The risk of depression associated with marijuana use in teens below age 18 is 1.4 times higher than among nonusers. The risk of suicidal thoughts is 1.5 times higher. The likelihood that teen marijuana users will attempt suicide is 3.46 times greater. In adults with prolonged marijuana use, the wiring of the brain degrades. Areas affected include the hippocampus (learning and memory), insula (compassion), and prefrontal cortex (executive functions). The authors of one study stated that “regular cannabis use is associated with gray matter volume reduction in the medial temporal cortex, temporal pole, parahippocampal gyrus, insula, and orbitofrontal cortex; these regions are rich in cannabinoid CB1 receptors and functionally associated with motivational, emotional, and affective processing. Furthermore, these changes correlate with the frequency of cannabis use . . . [while the] . . . age of onset of drug use also influences the magnitude of these changes.” A large number of studies show that cannabis use both increases anxiety and depression and leads to worse health. Key parts of your brain shrink more, based on how early you began smoking weed, and how often you smoke it. That’s a “high” price to pay.

Statistically, the incidence of ‘true statements’—definitional, demonstrative, tautological—in any given mass of discourse is probably small. The current of language is intentional, it is instinct with purpose in regard to audience and situation. It aims at attitude and assent. It will, except on specialized occasions of logically formal, prescriptive, or solemnized utterance, not convey ‘truth’ or ‘information of facts’ at all. We communicate motivated images, local frameworks of feeling. All descriptions are partial. We speak less than the truth, we fragment in order to reconstruct desired alternatives, we select and elide.