Tremendous Effort Quotes

I am the most tired woman in the world. I am tired when I get up. Life requires an effort I cannot make. Please give me that heavy book. I need to put something heavy like that on top of my head. I have to place my feet under the pillows always, so as to be able to stay on earth. Otherwise I feel myself going away, going away at a tremendous speed, on account of my lightness. I know that I am dead. As soon as I utter a phrase my sincerity dies, becomes a lie whose coldness chills me. Don't say anything, because I see that you understand me, and I am afraid of your understanding. I have such a fear of finding another like myself, and such a desire to find one! I am so utterly lonely, but I also have such a fear that my isolation be broken through, and I no longer be the head and ruler of my universe. I am in great terror of your understanding by which you penetrate into my world; and then I stand revealed and I have to share my kingdom with you.

Think about your hero. Do you think of this person as someone with extraordinary abilities who achieved with little effort? Now go find out the truth. Find out the tremendous effort that went into their accomplishment—and admire them more.

Immature people falling in love destroy each other’s freedom, create a bondage, make a prison. Mature persons in love help each other to be free; they help each other to destroy all sorts of bondages. And when love flows with freedom there is beauty. When love flows with dependence there is ugliness. A mature person does not fall in love, he or she rises in love. Only immature people fall; they stumble and fall down in love. Somehow they were managing and standing. Now they cannot manage and they cannot stand. They were always ready to fall on the ground and to creep. They don’t have the backbone, the spine; they don’t have the integrity to stand alone. A mature person has the integrity to stand alone. And when a mature person gives love, he or she gives without any strings attached to it. When two mature persons are in love, one of the great paradoxes of life happens, one of the most beautiful phenomena: they are together and yet tremendously alone. They are together so much that they are almost one. Two mature persons in love help each other to become more free. There is no politics involved, no diplomacy, no effort to dominate. Only freedom and love.

In the craziness of our world, it takes tremendous effort to find a quiet place. It takes time to quiet your mind and your heart before the Lord.

There is a deep desire in everyone to commit suicide for the simple reason, that life seems to be meaningless. People go on living, not because they love life, they go on living just because they are afraid to commit suicide. There is a desire to; and in many ways they do commit suicide. Monks and nuns have committed psychological suicide, they have renounced life. And these suicidal people have dominated humanity for centuries. They have condemned everything that is beautiful. They have praised something imaginary and they have condemned the real; the real is mundane and the imaginary is sacred. My whole effort here is to help you see that the real is sacred, that this very world is sacred, that this very life is divine. But the way to see it is first to enquire within. Unless you start feeling the source of light within yourself, you will not be able to see that light anywhere else. First it has to be experienced within one’s own being, then it is found everywhere. Then the whole existence becomes so full of light, so full of joy, so full of meaning and poetry, that each moment one feels grateful for all that god has given, for all that he goes on giving. Sannyas is simply a decision to turn in, to look in. The most primary thing is to find your own center. Once it is found, once you are centered, once you are bathed in your own light you have a different vision, a different perspective, and the whole of life becomes golden. Then even dust is divine. Then life is so rich, so abundantly rich that one can only feel a tremendous gratitude towards existence. That gratitude becomes prayer. Before that, all prayer is false.

I see this as the central issue of our time: how to find a substitute for war in human ingenuity, imagination, courage, sacrifice, patience... War is not inevitable, however persistent it is, however long a history it has in human affairs. It does not come out of some instinctive human need. It is manufactured by political leaders, who then must make a tremendous effort--by enticement, by propaganda, by coercion--to mobilize a normally reluctant population to go to war.

...but if the Negro is so distinctly inferior, it is a strange thing to me that it takes such tremendous effort on the part of the white man to make him realize it, and to keep him in the same place into which inferior men naturally fall.

It took a tremendous effort for me not to rip his arm off, and I’d like that noted for the record, please. He said, “Its comm is down.

A mature person has the integrity to be alone. And when a mature person gives love, he gives without any strings attached to it: he simply gives. And when a mature person gives love, he feels grateful that you have accepted his love, not vice versa. He does not expect you to be thankful for it – no, not at all, he does not even need your thanks. He thanks you for accepting his love. And when two mature persons are in love, one of the greatest paradoxes of life happens, one of the most beautiful phenomena: they are together and yet tremendously alone, they are together so much so that they are almost one. But their oneness does not destroy their individuality; in fact, it enhances it: they become more individual. Two mature persons in love help each other to become more free. There is no politics involved, no diplomacy, no effort to dominate. How can you dominate the person you love? Just think over it. Domination is a sort of hatred, anger, enmity. How can you even think of dominating a person you love? You would love to see the person totally free, independent; you will give him more individuality. That’s why I call it the greatest paradox: they are together so much so that they are almost one, but still in that oneness they are individuals. Their individualities are not effaced; they have become more enhanced. The other has enriched them as far as their freedom is concerned. Immature people falling in love destroy each other’s freedom, create a bondage, make a prison. Mature persons in love help each other to be free; they help each other to destroy all sorts of bondages. And when love flows with freedom there is beauty. When love flows with dependence there is ugliness. Remember, freedom is a higher value than love. That’s why, in India, the ultimate we call moksha. Moksha means freedom. Freedom is a higher value than love. So if love is destroying freedom, it is not of worth. Love can be dropped, freedom has to be saved; freedom is a higher value. And without freedom you can never be happy, that is not possible. Freedom is the intrinsic desire of each man, each woman – utter freedom, absolute freedom. So anything that becomes destructive to freedom, one starts hating it. Don’t you hate the man you love? Don’t you hate the woman you love? You hate; it is a necessary evil, you have to tolerate it. Because you cannot be alone you have to manage to be with somebody, and you have to adjust to the other’s demands. You have to tolerate, you have to bear them. Love, to be really love, has to be being-love, gift-love. Being-love means a state of love. When you have arrived home, when you have known who you are, then a love arises in your being. Then the fragrance spreads and you can give it to others. How can you give something which you don’t have? To give it, the first basic requirement is to have it.

When it comes to how we fare in the marathon of life, effort counts tremendously.

...Tom sat scowling over a pile of dilapidated books with his hand in his hair, as if his head was in danger of flying asunder with the tremendous effort he was making.

For instance? Well, for instance, what it means to be a man. In a city. In a century. In transition. In a mass. Transformed by science. Under organized power. Subject to tremendous controls. In a condition caused by mechanization. After the late failure of radical hopes. In a society that was no community and devalued the person. Owing to the multiplied power of numbers which made the self negligible. Which spent military billions against foreign enemies but would not pay for order at home. Which permitted savagery and barbarism in its own great cities. At the same time, the pressure of human millions who have discovered what concerted efforts and thoughts can do. As megatons of water shape organisms on the ocean floor. As tides polish stones. As winds hollow cliffs. The beautiful supermachinery opening a new life for innumerable mankind. Would you deny them the right to exist? Would you ask them to labor and go hungry while you yourself enjoyed old-fashioned Values? You—you yourself are a child of this mass and a brother to all the rest. or else an ingrate, dilettante, idiot. There, Herzog, thought Herzog, since you ask for the instance, is the way it runs.

It takes tremendous effort to rise but it takes less effort to fall

I fear that we live in a world in which war and racism are ubiquitous, in which the powers of government mobilization and legitimization are powerful and increasing, in which a sense of personal responsibility is increasingly attenuated by specialization and bureaucratization, and in which the peer group exerts tremendous pressures on behavior and sets moral norms. In such a world, I fear, modern governments that wish to commit mass murder will seldom fail in their efforts for being unable to induce “ordinary men” to become their “willing executioners.

Whe you sit face to face with someone who is pleasant, respectful and polite, you have a hard time reminding yourself that nothing he says is true, that nothing is sincere. Maintaining nonbelief requires a tremendous effort and the proper training.

If we know our original blessing, we can easily handle our original sin. If we rest in a previous dignity, we can bear insults effortlessly. If you really know your name is on some eternal list, you can let go of the irritations on the small lists of time. Ultimate security allows you to suffer small insecurity without tremendous effort. If you are tethered at some center point, it is amazing how far out you can fly and not get lost.

Feminism is a tremendously underestimated force, viewed in the present context primarily as a woman's concern. The understanding has not yet percolated throughout society that the advancement of women is a program vitally connected to the survival of human beings as a species. The reason for this is simply that institutions take on the character of the atoms which compose them, and what we are most menaced by in the twentieth century are dehumanized institutions. If women played a major role in policy formation and execution on the part of these institutions, I think they would have a far more benign and ecologically sensitive kind of character. So I see feminism not as a kind of war between the sexes or any of these stereotypic images, but as actually a kind of effort to shift the ratios of our emphasis that is expressed through our institutions.

There is a tremendous irony in happiness. It comes from a root word meaning ‘by chance’ or ‘an occurrence’, which in a positive sense connotes a sense of newness, wonder, and appreciation of chance occurrences. The irony is that people not only seek it, they try to hold on to it—especially to avoid any sense of ‘unhappiness’. Unfortunately, these very control efforts can become heavy, planned, closed, rigid and fixed.

Plato had to make the tremendous effort (it is one of the most exhausting which man is called on to exert) of turning a vague feeling into a clear thought.

... once evil is invited in, tremendous effort is required to show it to the door and kick its cloven hoof off the threshold.

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.

It is a sentiment of tremendous truth and simplicity, yet tremendously difficult for the mind to metabolize — we remain material creatures, spiritually sundered by the fact of our borrowed atoms, which we will each return to the universe, to the stardust that made us, despite our best earthly efforts.

The thing is, we all proceed a lot more unconsciously, mechanically, than we would care to admit, and to do otherwise requires tremendous strength, and a constant effort not to lie to ourselves, which is something I’m trying to do with all of my might.

What if the biggest thing keeping us from doing what matters is the false assumption that it has to take tremendous effort? What if, instead, we considered the possibility that the reason something feels hard is that we haven’t yet found the easier way to do it?

Early on a difficult climb, especially a difficult solo climb, you constantly feel the abyss pulling at your back. To resist takes a tremendous conscious effort; you don’t dare let your guard down for an instant. The siren song of the void puts you on edge; it makes your movements tentative, clumsy, herky-jerky. But as the climb goes on, you grow accustomed to the exposure, you get used to rubbing shoulders with doom, you come to believe in the reliability of your hands and feet and head. You learn to trust your self-control. By and by your attention becomes so intensely focused that you no longer notice the raw knuckles, the cramping thighs, the strain of maintaining nonstop concentration. A trancelike state settles over your efforts; the climb becomes a clear-eyed dream. Hours slide by like minutes. The accumulated clutter of day-to-day existence—the lapses of conscience, the unpaid bills, the bungled opportunities, the dust under the couch, the inescapable prison of your genes—all of it is temporarily forgotten, crowded from your thoughts by an overpowering clarity of purpose and by the seriousness of the task at hand.

The small talk that sprang readily to their lips came to hers only with a tremendous effort. After an opportunity had come and gone, she often scolded herself for not saying this or doing that, for laughing too loud or smiling too little. Whenever she tried to re-create the moment of contact, she was easily rebuffed by the slightest gesture, withdrawing all too quickly if she thought she was in the way. The old stone-and-brick schoolhouse, with its four gabled roofs and round little windows, was the only thing that seemed steadfast to her, while the beings that populated its rooms and thundered down its corridors were unreal and unpredictable. It gripped her like a monstrous truth that she was condemned to lead life without belonging or feeling close to anyone.

Auburn Mason Reed,” I say out loud. What are the chances? I smile and run my thumb over the letters in her middle name. “We have the same middle name.” I look back up at Adam, and he’s lowering his bed again with a faint smile on his face. “That could be fate, you know.” I shake my head, dismissing his comment. “I’m pretty sure she’s your fate. Not mine.” His voice is strained, and it takes a tremendous amount of effort for him to roll onto his side. He closes his eyes and says, “Hopefully she has more than one fate, Owen.

Yellow came towards me and touched the side of my helmet. It took tremendous effort for me not to rip his arm off, and I'd like that noted for the record, please.

I have written about what I call “the gravity of past success” in chess. Each victory pulls the victor down slightly and makes it harder to put in maximum effort to improve further. Meanwhile, the loser knows that he made a mistake, that something went wrong, and he will work hard to improve for next time. The happy winner often assumes he won simply because he is great. Typically, however, the winner is just the player who made the next-to-last mistake. It takes tremendous discipline to overcome this tendency and to learn lessons from a victory.

It needs tremendous courage, patience, and trust to believe that one can find without effort, that one can attain without attaining, that one can arrive without stepping out of one’s house.

Because he let the entire world press upon him. For instance? Well, for instance, what it means to be a man. In a city. In a century. In transition. In a mass. Transformed by science. Under organized power. Subject to tremendous controls. In a condition caused by mechanization. After the late failure of radical hopes. In a society that was no community and devalued the person.Owing to the multiplied power of numbers which made the self negligible. Which spent military billions against foreign enemies but would not pay for order at home. Which permitted savagery and barbarism in its own great cities. At the same time, the pressure of human millions who have discovered what concerted efforts and thoughts can do.

Our destiny is to join a tremendously creative team effort, under unimaginably splendid leadership, on an inconceivably vast plane of activity, with ever more comprehensive cycles of productivity and enjoyment.

Like most people who decide to get sober, I was brought to Alcoholics Anonymous. While AA certainly works for others, its core propositions felt irreconcilable with my own experiences. I couldn't, for example, rectify the assertion that "alcoholism is a disease" with the facts of my own life. The idea that by simply attending an AA meeting, without any consultation, one is expected to take on a blanket diagnosis of "diseased addict" was to me, at best, patronizing. At worst, irresponsible. Irresponsible because it doesn't encourage people to turn toward and heal the actual underlying causes of their abuse of substances. I drank for thirteen years for REALLY good reasons. Among them were unprocessed grief, parental abandonment, isolation, violent trauma, anxiety and panic, social oppression, a general lack of safety, deep existential discord, and a tremendous diet and lifestyle imbalance. None of which constitute a disease, and all of which manifest as profound internal, mental, emotional and physical discomfort, which I sought to escape by taking external substances. It is only through one's own efforts to turn toward life on its own terms and to develop a wiser relationship to what's there through mindfulness and compassion that make freedom from addictive patterns possible. My sobriety has been sustained by facing life, processing grief, healing family relationships, accepting radically the fact of social oppression, working with my abandonment conditioning, coming into community, renegotiating trauma, making drastic diet and lifestyle changes, forgiving, and practicing mindfulness, to name just a few. Through these things, I began to relieve the very real pressure that compulsive behaviors are an attempt to resolve.

Self-importance is a trap, because the moment we start to think that we actually matter is the moment when things start to go wrong. The truth is that you are supremely unimportant and nothing matters. All of man’s striving is for nothing; all effort is wasted. To realize that everything is meaningless is tremendously liberating, since it then leaves us completely free to create our own lives and ignore the plans that others have for us.

High performers whom exhibit tremendous self-control tend to be burden by their own competence. Studies indicate that being extraordinary competent can place a person under an unusual amount of stress because it raises other people’s expectation of them. The more task that an exemplary employee produces with a ‘go-getting personality’ while maintaining high quality relationships with peers and clients, the more an organization tends to underestimates their actual effort and the more it expects of them. Other people do not comprehend how difficult it is for a high performer to complete multifaceted tasks. They also tend to underestimate how much effort an enterprising person exerts who maintains a positive and pleasant attitude while completing difficult assignments.

Habits, too, have tremendous gravity pull—more than most people realize or would admit. Breaking deeply imbedded habitual tendencies such as procrastination, impatience, criticalness, or selfishness that violate basic principles of human effectiveness involves more than a little willpower and a few minor changes in our lives. “Lift off” takes a tremendous effort, but once we break out of the gravity pull, our freedom takes on a whole new dimension.

I chanced on a wonderful book by Marius von Senden, called Space and Sight. . . . For the newly sighted, vision is pure sensation unencumbered by meaning: "The girl went through the experience that we all go through and forget, the moment we are born. She saw, but it did not mean anything but a lot of different kinds of brightness." . . . In general the newly sighted see the world as a dazzle of color-patches. They are pleased by the sensation of color, and learn quickly to name the colors, but the rest of seeing is tormentingly difficult. . . . The mental effort involved . . . proves overwhelming for many patients. It oppresses them to realize, if they ever do at all, the tremendous size of the world, which they had previously conceived of as something touchingly manageable. . . . A disheartening number of them refuse to use their new vision, continuing to go over objects with their tongues, and lapsing into apathy and despair. . . . On the other hand, many newly sighted people speak well of the world, and teach us how dull is our own vision.

Within each film I have become one with many different kinds of people, and I have lived their lives. For this reason, in order to prepare for the making of a new film, it requires a tremendous effort to forget the people in the film that went before.

We must be careful to make a distinction between the intellectual and the person of intellectual achievement. The two are very, very different animals. There are people of intellectual achievement who increase the sum of human knowledge, the powers of human insight, and analysis. And then there are the intellectuals. An intellectual is a person knowledgeable in one field who speaks out only in others. Starting in the early twentieth century, for the first time an ordinary storyteller, a novelist, a short story writer, a poet, a playwright, in certain cases a composer, an artist, or even an opera singer could achieve a tremendous eminence by becoming morally indignant about some public issue. It required no intellectual effort whatsoever. Suddenly he was elevated to a plane from which he could look down upon ordinary people. Conversely — this fascinates me — conversely, if you are merely a brilliant scholar, merely someone who has added immeasurably to the sum of human knowledge and the powers of human insight, that does not qualify you for the eminence of being an intellectual.

Fear and rumors and viruses shared a similar nature. They bore a tremendous vitality of their own, oblivious to human efforts to stamp them out. They could spread rapidly even while offering no clue to their routes of transmission. And they would burn for a long, long time, like dry grassland, only to vanish in an instant as if doused with water.

You just need yourself and a willingness to put in a tremendous amount of hard work, effort, and perseverance, because that is where talent comes from.

Abraham Lincoln was not, in the fullest sense of the word, either our man or our model. In his interests, in his associations, in his habits of thought, and in his prejudices, he was a white man. [...] Any man can say things that are true of Abraham Lincoln, but no man can say anything that is new of Abraham Lincoln. His personal traits and public acts are better known to the American people than are those of any other man of his age. He was a mystery to no man who saw him and heard him. Though high in position, the humblest could approach him and feel at home in his presence. Though deep, he was transparent; though strong, he was gentle; though decided and pronounced in his convictions, he was tolerant towards those who differed from him, and patient under reproaches. [...] I have said that President Lincoln was a white man, and shared the prejudices common to his countrymen towards the colored race. Looking back to his times and to the condition of his country, we are compelled to admit that this unfriendly feeling on his part may be safely set down as one element of his wonderful success in organizing the loyal American people for the tremendous conflict before them, and bringing them safely through that conflict. His great mission was to accomplish two things: first, to save his country from dismemberment and ruin; and, second, to free his country from the great crime of slavery. To do one or the other, or both, he must have the earnest sympathy and the powerful cooperation of his loyal fellow-countrymen. Without this primary and essential condition to success his efforts must have been vain and utterly fruitless.[...] Viewed from the genuine abolition ground, Mr. Lincoln seemed tardy, cold, dull, and indifferent; but measuring him by the sentiment of his country, a sentiment he was bound as a statesman to consult, he was swift, zealous, radical, and determined. Oration in Memory of Abraham Lincoln. Delivered at the Unveiling of The Freedmen’s Monument in Lincoln Park, Washington, D.C.

I have tremendous affection and admiration for many of you, most of you, in this room. I know that we all came to Washington to do important work for the nation. History has chosen every single one of us, and history has put us all here together at this moment of challenge for the country. Our nation needs this Republican Party as a strong party based on truth so that we can shape the future. To do that, we must be true to our principles and to the Constitution. We cannot let the former president drag us backward and make us complicit in his efforts to unravel our democracy.

A profound piece of surgery has to take place in the very psyche of the disinherited before the great claim of the religion of Jesus can be presented. The great stretches of barren places in the soul must be revitalized, brought to life, before they can be challenged. Tremendous skill and power must be exercised to show the disinherited the awful results of the role of negative deception into which their lives have been cast. How to do this is perhaps the greatest challenge that the religion of Jesus faces in modern life. Mere preaching is not enough. What are words, however sacred and powerful, in the presence of the grim facts of the daily struggle to survive? Any attempt to deal with this situation on a basis of values that disregard the struggle for survival appears to be in itself a compromise with life. It is only when people live in an environment in which they are not required to exert supreme effort into just keeping alive that they seem to be able to selects ends besides those of mere physical survival.

Enlightenment is the realization that all is as it should be. Everything is perfect as it is. Enlightenment is not an effort to achieve. Enlightenment is a state of non-doing, of effortlessness. Enlightenment is the feeling that you are at home in existence. You are part of the whole. You don't exist separately, all separation has disappeared. Enlightenment is the understanding that all is good and that all is an tremendous harmony.

A reminder, in itself, takes tremendous mental effort by you. It requires knowing what needs to be done, remembering what needs to be done, and reminding someone to get it done, whereas the person being reminded gets off easy.

There is a misconception held by many Egyptian professionals, especially engineers, that informal housing is haphazardly constructed and liable to collapse. However, such precarious housing is almost unknown in informal areas. Since informal housing is overwhelmingly owner-built without use of formal contractors, it is in the owner’s own best interest to ensure that care is taken in construction. In fact, one of the main features of informal housing construction is its high structural quality, reflecting the substantial financial resources and tremendous efforts that owners devote to these buildings. It is worth noting that in the 1992 earthquake in Cairo, practically all building collapses and the resulting fatalities occurred not in informal areas, but either in dilapidated historic parts of the city or informal areas…where apartment blocks had been constructed by (sometimes) unscrupulous developers and contractors.

Whether or not you agree with the outcome, the tremendous amount that the Manhattan Project accomplished in such a short amount of time–just under three years–is astonishing. It makes you wonder what other kinds of things could be accomplished with that kind of determination, effort, and financial and political support. What if the kind of money, manpower, and resources that went into the Manhattan Project went into the fight against hunger? Cancer? Homelessness?

Both the suicidal and non-suicidal are often angry with others. One way to discharge this anger is to fantasize about violent revenge. The insults of daily life often cause fantasies of revenge to flare up and quickly subside. The people with these fantasies usually do not act on them; they are not motives or goals. They are involuntary responses to perceived insult—ways of coping with rage. The suicidal, whether or not they attempt, suffer tremendous and persistent pain and anger. That this pain should find its way into their fantasies and dreams is no surprise. This ideation is not a motive for action; it is an alternative to action. Fantasizing about suicide is an effort to delay or avoid suicide, not the activity of formulating a motive, goal, or intention. Fantasies doubtlessly succeed in preventing many attempts.

We must all accept responsibility for our actions, else the world becomes unlivable. Yet it would be a tremendous social advance if we made some effort to understand what experiences turn people into flawed or irresponsible or even antisocial beings. We would then approach the issue of crime, for one example, in a very different manner. Accountability does not necessarily call for the punitive inhumanity of the legal system as practiced in Canada and especially in the United States, which has more of its population in jail than any other Western country. There is little doubt that a significant percentage of prison inhabitants have ADD or some other preventible disorder of self-regulation. Little doubt, too, that prison conditions could not have been more diabolically designed to exacerbate all these mental dysfunctions.

Early on a difficult climb, especially a difficult solo climb, you constantly feel the abyss pulling at your back. To resist takes a tremendous conscious effort; you don't dare let your guard down for an instant. The siren song of the void puts you on edge; it makes your movements tentative, clumsy, herky-jerky. But as the climb goes on, you grow accustomed to the exposure, you get used to rubbing shoulders with doom, you come to believe in the reliability of your hands and feet and head. You learn to trust your self-control. By and by your attention becomes so intensely focused that you no longer notice the raw knuckles, the cramping thighs, the strain of maintaining nonstop concentration. A trancelike state settles over your efforts; the climb becomes a clear-eyed dream. Hours slide by like minutes. The accumulated clutter of day-to-day existence — the lapses of conscience, the unpaid bills, the bungled opportunities, the dust under the couch, the inescapable prison of your genes — all of it is temporarily forgotten, crowded from your thoughts by an overpowering clarity of purpose and by the seriousness of the task at hand. At such moments something resembling happiness actually stirs in your chest, but it isn't the sort of emotion you want to lean on very hard. In solo climbing the whole enterprise is held together with little more than chutzpah, not the most reliable adhesive.

Do what you like with the play,’ Edgar had wired from Hollywood, ‘and God love you, Gerald.’ The message of faith and affection made Gerald more determined than ever to produce a success and to be able to repay Edgar for his trust and generosity. By a tremendous effort the play was pulled into shape and presented to the public on the 9th of February, but it was overshadowed on the opening night with the grave news that the author was dangerously ill in Hollywood with a sudden attack of double pneumonia. The following day the message came that Edgar Wallace was dead.

Early on a difficult climb, especially a difficult solo climb, you're hyperaware of the abyss pulling at your back. You constantly feel its call, its immense hunger. To resist takes a tremendous conscious effort; you don't dare let your guard down for an instant. The siren song of the void puts you on edge, it makes your movements tentative, clumsy, herky-jerky. Bus as the climb goes on, you grow accustomed to the exposure, you get used to rubbing shoulders with doom, you come to believe in the reliability of your hands and feet and head. You learn to trust your self-control.

Umm… sure…” I walked to the front of the stage. “Everyone, thank you for your tremendous help and support ever since I arrived here. As your new deputy mayor, I promise to continue with my efforts in protecting our homes. I have many plans for the future, and I believe these plans will make our village safer and better in every way. Thank you.

Our culture is based on will—the will to be, to become, to achieve, to fulfill—therefore, in each one of us there is always the entity who is trying to change, control, alter that which he observes. But is there a difference between that which he observes and himself, or are they one? This is a thing that cannot be merely accepted. It must be thought of, gone into with tremendous patience, gentleness, hesitancy, so that the mind is no longer separated from that which it thinks, so that the observer and the observed are psychologically one. As long as I am psychologically separate from that which I perceive in myself as envy, I try to overcome envy; but is that ‘I’, the maker of effort to overcome envy, different from envy? Or are they both the same, only the ‘I’ has separated himself from envy in order to overcome it because he feels envy is painful, and for various other reasons? But that very separation is the cause of envy. Perhaps you are not used to this way of thinking, and it is a little bit too abstract. But a mind that is envious can never be tranquil because it is always comparing, always trying to become something which it is not; and if one really goes into this problem of envy radically, profoundly, deeply, one must inevitably come upon this problem—whether the entity that wishes to be rid of envy is not envy itself. When one realizes that it is envy itself that wants to get rid of envy, then the mind is aware of that feeling called envy without any sense of condemning or trying to get rid of it. Then from that the problem arises: Is there a feeling if there is no verbalization? Because the very word envy is condemnatory, is it not? Am I saying too much all at once? Is there a feeling of envy if I don’t name that feeling? By the very naming of it, am I not maintaining that feeling? The feeling and the naming are almost simultaneous, are they not? And is it possible to separate them so that there is only a sense of reaction without naming? If you really go into it, you will find that when there is no naming of that feeling, envy totally ceases—not

but I also understand deeply the tremendous power of community approval and judgment that my patients have to weigh as they ponder their abortion decision. I know what it is like to be thought less of, and to feel frustrated that, despite your best efforts, you can’t get ahead. I have come to make sense of my life through this truism I once heard: Life is best understood by looking backward, but it has to be lived forward.

a myth that the church has very successfully used to its advantage. Many people were under the same impression that there are tons of Scientologists in the film and television business and that we all help each other out. The real truth is that while the church would like you to believe it wields a tremendous amount of influence in Hollywood, that is simply not the case. Throughout my career I knew of one minor casting director who was a Scientologist, but other than that, no real movers and shakers. As a matter of fact, I think identifying myself publicly as a Scientologist probably hurt my career more than it helped it as far as perception was concerned. And while some of the courses the church offered provided me with better communication skills to help land roles, the time, money, and effort I invested certainly didn’t outweigh the benefit for me.

An inexhaustible capacity to engage in sin is what makes human beings capable of living a virtuous life. To err is human; to seek penance is humankind’s unique act of salvation. Whenever a person fails, it is often their overwhelming sense of anguish that drives them forward to make a second attempt that is far more bighearted than they originally envisioned. The need for redemption drives us to try again despite our backside enduring the terrible weight of our greatest catastrophes. There is no person as magnanimous as a person whom finally encountered tremendous success after previously enduring a tear-filled trail of hardships and repeated setbacks. In an effort to redeem our lost dignity, in an effort to regain self-respect, we find our true selves. By working independently to better ourselves and struggling to fulfill our cherished values, we save ourselves while coincidentally uplifting all of humanity.

And at the center of the room, a girl. A woman. She sits at the klavier with eyes closed, playing their song. Their story. Elisabeth. Her image flickers, wavers, a reflection seen on the edges of a candle flame. The shadows wriggle and writhe with curiosity, and with tremendous effort, the monster holds them back. Please, he whispers. Please, let me have this one thing. As he plays, the darkness recedes. From his skin, from his hair, the weight of the rams' horns on his head lightening. Color returns to the world and to his eyes, a mismatched blue and green as the monster remembers what it is to be a man. Elisabeth. He sits down on the bench beside her, begging her- beseeching her- to open her eyes and see him. Be with him. But she keeps her eyes closed, hands trembling on the keyboard. Elisabeth. She stirs. He sucks in a sharp breath and lifts his hand to stroke her cheek with fingers that are still mangled, broken, strange. His touch passes through her like a knife through smoke, yet she shivers as if she can feel the brush of his fingers in the dark places of her soul, her body, her heart. She is as insubstantial as mist, but he cannot resist the urge, the itch, to kiss. He closes his eyes and leans in close, imagining the silk of her skin against his lips. They are met. A gasp. His eyes fly open but hers are still closed. Her hand lifts to her mouth, as though the tingle of their unexpected caress still lingered there. "Mein Herr," she sighs. "Oh, mein Herr." I'm here, he says. Look at me. Be with me. See me. Call me by name. Yet when she opens her eyes, she stares through him, not at him. The darkness hisses and crawls, the shushing sound of branches in an icy wind. She drops her head into her hands, her shoulders hunched, and the sound of her crying is more bitter than even the coldest winter night. No! he cries. He wants to comfort and caress her, but he cannot hold her, cannot touch her. He is a ghost in her mind, voiceless, silent, and incorporeal.

If you cannot drop a wrong problem, then the first time you meet one you will be stuck with it for the rest of your career. Einstein was tremendously creative in his early years, but once he began, in midlife, the search for a unified theory, he spent the rest of his life on it and had about nothing to show for all the effort. I have seen this many times while watching how science is done. It is most likely to happen to the very creative people; their previous successes convince them they can solve any problem, but there are other reasons besides overconfidence why, in many fields, sterility sets in with advancing age. Managing a creative career is not an easy task, or else it would often be done. In mathematics, theoretical physics, and astrophysics, age seems to be a handicap (all characterized by high, raw creativity), while in music composition, literature, and statesmanship, age and experience seem to be an asset. As valued by Bell Telephone Laboratories in the late 1970s, the first 15 years of my career included all they listed, and for my second 15 years they listed nothing I was very closely associated with! Yes, in my areas the really great things are generally done while the person is young, much as in athletics, and in old age you can turn to coaching (teaching), as I have done. Of course, I do not know your field of expertise to say what effect age will have, but I suspect really great things will be realized fairly young, though it may take years to get them into practice. My advice is if you want to do significant things, now is the time to start thinking (if you have not already done so) and not wait until it is the proper moment—which may never arrive!

It’s not easy to see the bright side in the developing world, where the remnants of war continue to cause tremendous misery. The effort to whittle down the numbers that quantify the misery can seem heartless, especially when the numbers serve as propaganda for raising money and attention. But there is a moral imperative in getting the facts right, and not just to maintain credibility. The discovery that fewer people are dying in wars all over the world can thwart cynicism among compassion-fatigued news readers who might otherwise think that poor countries are irredeemable hellholes.

anyone who observes children closely soon comes to the conclusion that they cannot grow up and master the world quickly enough. Nature endows them with the innate drive to become adults. A child knows all too well the gulf that exists between himself and grown-ups, and is eager to bridge that gulf to reach the adult levels of achievement that he sees all around him. Indeed, only an enormous effort can stop a child from realizing her tremendous drive to grow and mature. This drive is a fundamental characteristic of young animals that is essential to the survival of species throughout the living world. It

Indeed, under his splenetic exterior Maclintick harboured all kind of violent, imperfectly integrated sentiments. Moreland, for example, impressed him, perhaps rightly, as a young man of matchless talent, ill equipped to face a materialistic world. At the same time, Maclintick’s own hag-ridden temperament also punished him for indulging in what he regarded as sentimentality. His tremendous disapproval of sexual inversion, encountered intermittently in circles he chose to frequent, was compensation for his own sense of guilt at this hero-worshipping of Moreland; his severity with Gossage, another effort to right the balance.

I looked up its history, and, surprisingly, it has quite a history. You know how in Europe they make you study a lot of stuff about the old alchemists and all that kind of stuff, to give you an historical grounding.' 'Yes?' Kemp laughed. 'You haven't got a witch around your place by any chance?' 'Eh!' The exclamation almost burned Marson's lips. He fought hard to hide the tremendousness of that shock. Kemp laughed again. 'According to 'Die Geschichte der Zauberinnen' by the Austrian, Karl Gloeck, Hydrodendon Barelia is the modem name for the sinister witch's weed of antiquity. I'm not talking about the special witches of our Christian lore, with their childish attributes, but the old tribe of devil's creatures that came out of prehistory, regular full-blooded sea witches. It seems when each successive body gets old, they choose a young woman's body, attune themselves to it by living with the victim, and take possession any time after midnight of the first full moon period following the 21st of June. Witch's weed is supposed to make the entry easier. Gloeck says... why, what's the matter, sir?' His impulse, his wild and terrible impulse, was to babble the whole story to Kemp. With a gigantic effort, he stopped himself; for Kemp, though he might talk easily of witches, was a scientist to the depths of his soul. ("The Witch")

It is a queer weapon, a shotgun. Every effort to secure additional range is well paid for. A bird may be going away at tremendous speed, "burning the air" as a youngster would put it. Seemingly nothing but chain-lightning, which zig-zagged a bit, could stop him. A crack of the gun and that wild flier is dead in the air, a full forty yards away. Right then the conviction comes to us that man never made another weapon so deadly as the shotgun. However, go back another forty yards, set the bird up on the limb of a tree and you might shoot at him all day and not kill him. The shotgun is a deadly weapon but its range is strictly limited and we are ourselves pretty well convinced that nothing less than a two-inch cannon will regularly kill single game-birds at one-hundred yards, with any kind of shot that can be put in the gun.

It’s satisfying to believe that our effort will translate into results, and in many areas of our lives it does. The one area it often does not is human relationships, and the one area it will never work is in a relationship. if you are expending so much effort and not achieving your goal (of pleasing your partner) then you must be doing something wrong or lacking something. Interestingly, most people don’t initially recognize that perhaps it is their partner who is unpleasable. Many people who have been through narcissistic relationships will say that they literally gave everything they had to the point they could not try anymore. This carries a tremendous toll for the giver, who will often give of themselves to the point of exhaustion, physical health problems, loss of friends and family, and even their own sense of self.

In the OED editors’ defense, they have set out to accomplish something that is inherently impossible—to record the entirety of a language. It is only natural they should occasionally come across words that are virtually indefinable, or that have meanings that have been lost to the ages. Whatever failings or inconsistencies the editors may exhibit are certainly not for lack of effort. James Murray in particular was renowned for attempting to ferret out knowledge, writing letters to every authority he could think of and posting queries in newspapers begging for information on a word. When I read the definition of lege de moy (“App. the name of some dance”) I cannot help but imagine that they must have spent a tremendous amount of time looking for the meaning and roots of this word before one of the editors finally threw his hands up in disgust and exclaimed, “What the hell—just say it’s some kind of dance or something, and let’s get to the pub.” As

By apeculiar coincidence, the very day when I was giving my address in Washington, Mikhail Suslov was talking with your senators in the Kremlin. And he said, "In fact the significance of our trade is more political than economic. We can get along without your trade." That is a lie. The whole existence of our slaveowners from beginning to end relies on Western economic assistance....The Soviet economy has an extremely low level of efficiency. What is done here by a few people, by a few machines, in our country takes tremendous crowds of workers and enormous amounts of material. Therefore, the Soviet economy cannot deal with every problem at once: war, space (which is part of the war effort), heavy industry, light industry, and at the same time feed and clothe its own population. The forces of the entire Soviet economy are concentrated on war, where you don't help them. But everything lacking, everything needed to fill the gaps, everything necessary to free the people, or for other types of industry, they get from you. So indirectly you are helping their military preparations. You are helping the Soviet police state.

In any case, we should expect that in due time we will be moved into our eternal destiny of creative activity with Jesus and his friends and associates in the “many mansions” of “his Father’s house.” Thus, we should not think of ourselves as destined to be celestial bureaucrats, involved eternally in celestial “administrivia.” That would be only slightly better than being caught in an everlasting church service. No, we should think of our destiny as being absorbed in a tremendously creative team effort, with unimaginably splendid leadership, on an inconceivably vast plane of activity, with ever more comprehensive cycles of productivity and enjoyment. This is the “eye hath not seen, neither ear heard” that lies before us in the prophetic vision (Isa. 64:4). This Is Shalom When Saint Augustine comes to the very end of his book The City of God, he attempts to address the question of “how the saints shall be employed when they are clothed in immortal and spiritual bodies.”15 At first he confesses that he is “at a loss to understand the nature of that employment.” But then he settles upon the word peace to describe it, and develops the idea of peace by reference to the vision of God—utilizing, as we too have done, the rich passage from 1 Corinthians 13. Thus he speaks of our “employment” then as being “the beatific vision.” The eternal blessedness of the city of God is presented as a “perpetual Sabbath.” In words so beautiful that everyone should know them by heart, he says, “There we shall rest and see, see and love, love and praise. This is what shall be in the end without end. For what other end do we propose to ourselves than to attain to the kingdom of which there is no end?” And yet, for all their beauty and goodness, these words do not seem to me to capture the blessed condition of the restoration of all things—of the kingdom come in its utter fullness. Repose, yes. But not as quiescence, passivity, eternal fixity. It is, instead, peace as wholeness, as fullness of function, as the restful but unending creativity involved in a cosmoswide, cooperative pursuit of a created order that continuously approaches but never reaches the limitless goodness and greatness of the triune personality of God, its source. This, surely, is the word of Jesus when he says, “Those who overcome will be welcomed to sit with me on my throne, as I too overcame and sat down with my Father on his throne. Those capable of hearing should listen to what the Spirit is saying to my people” (Rev. 3:21

A writer spinning out the manuscript of a book is like a banker generating debts he knows can never be repaid. From one perspective it’s a waste of time, ‘the deliberate pouring of water through a sieve’, in Dostoyevsky’s phrase. The effort will not be repaid. From another, however, it’s an incredibly important process in which cultural charisma – intellectual glamour – is generated via a mechanism of guilt. A bookshelf is a glamorous row of reproaches. We know that there are books we ought to read, and ought to have read, because they are said to be wonderful and capable of making us better people. They sit there on the shelf, seeming to watch us, waiting for our best moment of spiritual preparedness. Yet we fail to read them. As a result we feel guilty. The books seem to say to us: – You are trivial and lazy. Your life could be so much richer and more creative, yet you fritter away your attention on television and Facebook, or idle gossip, or sports, or Olafur Eliasson installations. This guilt is much more wonderful than the contents of the books themselves could ever be, and spiritually much more uplifting. The unreadness of books outstrips their readness in beauty and in utility. It’s tremendously important to believe that there are heights which we’ve failed to attain, mountains we can glimpse in the distance but not climb. It’s almost like believing in heaven. To quote Kafka once more: Theoretically there is a perfect possibility of happiness: believing in the indestructible element in oneself and not striving towards it.

robbery by European nations of each other's territories has never been a sin, is not a sin to-day. To the several cabinets the several political establishments of the world are clotheslines; and a large part of the official duty of these cabinets is to keep an eye on each other's wash and grab what they can of it as opportunity offers. All the territorial possessions of all the political establishments in the earth—including America, of course—consist of pilferings from other people's wash. No tribe, howsoever insignificant, and no nation, howsoever mighty, occupies a foot of land that was not stolen. When the English, the French, and the Spaniards reached America, the Indian tribes had been raiding each other's territorial clothes-lines for ages, and every acre of ground in the continent had been stolen and re-stolen 500 times. The English, the French, and the Spaniards went to work and stole it all over again; and when that was satisfactorily accomplished they went diligently to work and stole it from each other. In Europe and Asia and Africa every acre of ground has been stolen several millions of times. A crime persevered in a thousand centuries ceases to be a crime, and becomes a virtue. This is the law of custom, and custom supersedes all other forms of law. Christian governments are as frank to-day, as open and above-board, in discussing projects for raiding each other's clothes-lines as ever they were before the Golden Rule came smiling into this inhospitable world and couldn't get a night's lodging anywhere. In 150 years England has beneficently retired garment after garment from the Indian lines, until there is hardly a rag of the original wash left dangling anywhere. In 800 years an obscure tribe of Muscovite savages has risen to the dazzling position of Land-Robber-in-Chief; she found a quarter of the world hanging out to dry on a hundred parallels of latitude, and she scooped in the whole wash. She keeps a sharp eye on a multitude of little lines that stretch along the northern boundaries of India, and every now and then she snatches a hip-rag or a pair of pyjamas. It is England's prospective property, and Russia knows it; but Russia cares nothing for that. In fact, in our day land-robbery, claim-jumping, is become a European governmental frenzy. Some have been hard at it in the borders of China, in Burma, in Siam, and the islands of the sea; and all have been at it in Africa. Africa has been as coolly divided up and portioned out among the gang as if they had bought it and paid for it. And now straightway they are beginning the old game again—to steal each other's grabbings. Germany found a vast slice of Central Africa with the English flag and the English missionary and the English trader scattered all over it, but with certain formalities neglected—no signs up, "Keep off the grass," "Trespassers-forbidden," etc.—and she stepped in with a cold calm smile and put up the signs herself, and swept those English pioneers promptly out of the country. There is a tremendous point there. It can be put into the form of a maxim: Get your formalities right—never mind about the moralities. It was an impudent thing; but England had to put up with it. Now, in the case of Madagascar, the formalities had originally been observed, but by neglect they had fallen into desuetude ages ago. England should have snatched Madagascar from the French clothes-line. Without an effort she could have saved those harmless natives from the calamity of French civilization, and she did not do it. Now it is too late. The signs of the times show plainly enough what is going to happen. All the savage lands in the world are going to be brought under subjection to the Christian governments of Europe. I am

a young Goldman Sachs banker named Joseph Park was sitting in his apartment, frustrated at the effort required to get access to entertainment. Why should he trek all the way to Blockbuster to rent a movie? He should just be able to open a website, pick out a movie, and have it delivered to his door. Despite raising around $250 million, Kozmo, the company Park founded, went bankrupt in 2001. His biggest mistake was making a brash promise for one-hour delivery of virtually anything, and investing in building national operations to support growth that never happened. One study of over three thousand startups indicates that roughly three out of every four fail because of premature scaling—making investments that the market isn’t yet ready to support. Had Park proceeded more slowly, he might have noticed that with the current technology available, one-hour delivery was an impractical and low-margin business. There was, however, a tremendous demand for online movie rentals. Netflix was just then getting off the ground, and Kozmo might have been able to compete in the area of mail-order rentals and then online movie streaming. Later, he might have been able to capitalize on technological changes that made it possible for Instacart to build a logistics operation that made one-hour grocery delivery scalable and profitable. Since the market is more defined when settlers enter, they can focus on providing superior quality instead of deliberating about what to offer in the first place. “Wouldn’t you rather be second or third and see how the guy in first did, and then . . . improve it?” Malcolm Gladwell asked in an interview. “When ideas get really complicated, and when the world gets complicated, it’s foolish to think the person who’s first can work it all out,” Gladwell remarked. “Most good things, it takes a long time to figure them out.”* Second, there’s reason to believe that the kinds of people who choose to be late movers may be better suited to succeed. Risk seekers are drawn to being first, and they’re prone to making impulsive decisions. Meanwhile, more risk-averse entrepreneurs watch from the sidelines, waiting for the right opportunity and balancing their risk portfolios before entering. In a study of software startups, strategy researchers Elizabeth Pontikes and William Barnett find that when entrepreneurs rush to follow the crowd into hyped markets, their startups are less likely to survive and grow. When entrepreneurs wait for the market to cool down, they have higher odds of success: “Nonconformists . . . that buck the trend are most likely to stay in the market, receive funding, and ultimately go public.” Third, along with being less recklessly ambitious, settlers can improve upon competitors’ technology to make products better. When you’re the first to market, you have to make all the mistakes yourself. Meanwhile, settlers can watch and learn from your errors. “Moving first is a tactic, not a goal,” Peter Thiel writes in Zero to One; “being the first mover doesn’t do you any good if someone else comes along and unseats you.” Fourth, whereas pioneers tend to get stuck in their early offerings, settlers can observe market changes and shifting consumer tastes and adjust accordingly. In a study of the U.S. automobile industry over nearly a century, pioneers had lower survival rates because they struggled to establish legitimacy, developed routines that didn’t fit the market, and became obsolete as consumer needs clarified. Settlers also have the luxury of waiting for the market to be ready. When Warby Parker launched, e-commerce companies had been thriving for more than a decade, though other companies had tried selling glasses online with little success. “There’s no way it would have worked before,” Neil Blumenthal tells me. “We had to wait for Amazon, Zappos, and Blue Nile to get people comfortable buying products they typically wouldn’t order online.

Yet let us reflect, where does the animal cease, where does man begin? — man, who is nature’s sole concern! As long as anyone desires life as he desires happiness, he has not yet raised his eyes above the horizon of the animal, for he only desires more consciously what the animal seeks through blind impulse. But that is what we all do for the greater part of our lives; usually we fail to emerge out of animality, we ourselves are the animals whose suffering seems to be senseless. But there are moments when we realize this: then the clouds are rent asunder, and we see that, in common with all nature, we are pressing towards something that stands high above us. In this sudden illumination we gaze around us and behind us with a shudder; we behold the more subtle beasts of prey and there we are in the midst of them. The tremendous coming and going of men on the great wilderness of the earth, their founding of cities and states their wars their restless assembling and scattering again, their confused mingling, mutual imitation, mutual outwitting and downtreading, their wailing in distress, their howls of joy in victory — all this is a continuation of animality; as though man was to be deliberately retrogressed and defrauded of his metaphysical disposition, indeed as though nature, after having desired and worked at man for so long, now drew back from him in fear and preferred to return to the unconsciousness of instinct. Nature needs knowledge and it is terrified of the knowledge it has need of; and so the flame flickers restlessly back and forth as though afraid of itself and seizes upon a thousand things before it seizes upon that on account of which nature needs knowledge at all. In individual moments we all know how the most elaborate arrangements of our life are made only so as to flee from the tasks we actually ought to be performing, how we would like to hide our head somewhere as though our hundred-eyed conscience could not find us out there, how we hasten to give our heart to the state, to money-making, to sociability or science merely so as no longer to possess it ourselves, how we labor at our daily work more ardently and thoughtlessly than is necessary to sustain our life because to us it is even more necessary not to have leisure to stop and think. Haste is universal because everyone is in flight from himself; universal too is the shy concealment of this haste because everyone wants to seem content and would like to deceive more sharp-eyed observers as to the wretchedness he feels; and also universal is the need for new tinkling word-bells to hang upon life and so bestow upon it an air of noisy festivity. Everyone is familiar with the strange condition in which unpleasant memories suddenly assert themselves and we then make great efforts, through vehement noise and gestures, to banish them from our minds: but the noise and gestures which are going on everywhere reveal that we are all in such a condition all the time, that we live in fear of memory and of turning inward. But what is it that assails us so frequently, what is the gnat that will not let us sleep? There are spirits all around us, every moment of our life wants to say something to us, but we refuse to listen to these spirit-voices. We are afraid that when we are alone and quiet something will be whispered into our ear, and so we hate quietness and deafen ourselves with sociability.

Speech to the German Folk January 30, 1944 Without January 30, 1933, and without the National Socialist revolution, without the tremendous domestic cleansing and construction efforts, there would be no factor today that could oppose the Bolshevik colossus. After all, Germany was itself so ill at the time, so weakened by the spreading Jewish infection, that it could hardly think of overcoming the Bolshevik danger at home, not to mention abroad. The economic ruin brought about by the Jews as in other countries, the unemployment of millions of Germans, the destruction of peasantry, trade, and industry only prepared the way for the planned internal collapse. This was furthered by support for the continued existence of a senseless state of classes, which could only serve to transform the reason of the masses into hatred in order to make them the willing instrument of the Bolshevik revolution. By mobilizing the proletarian slaves, the Jews hoped that, following the destruction of the national intelligentsia, they could all the more reduce them for good to coolies. But even if this process of the Bolshevik revolt in the interior of Germany had not led to complete success, the state with its democratic Weimar constitution would have been reduced to something ridiculously helpless in view of the great tasks of current world politics. In order to be armed for this confrontation, not only the problems of political power but also the social and economic problems had to be resolved. When National Socialism undertook the realization of its program eleven years ago, it managed just in time to build up a state that did not only have the strength at home but also the power abroad to fulfill the same European mission which first Greece fulfilled in antiquity by opposing the Persians, then Rome [by opposing] the Carthaginians, and the Occident in later centuries by opposing the invasions from the east. Therefore, in the year 1933, we set ourselves four great tasks among many others. On their resolution depended not only the future of the Reich but also the rescue of Europe, perhaps even of the entire human civilization: 1. The Reich had to regain the internal social peace that it had lost by resolving the social questions. That meant that the elements of a division into classes bourgeoisie and proletariat-had to be eliminated in their various manifestations and be replaced by a Volksgemeinschaft. The appeal to reason had to be supplemented by the merciless eradication of the base elements of resistance in all camps. 2. The social and political unification of the nation had to be supplemented by a national, political one. This meant that the body of the Reich, which was not only politically, but also governmentally divided, had to be replaced by a unified National Socialist state, the construction and leadership of which were suited to oppose and withstand even the heaviest attacks and severest tests of the future. 3. The nationally and politically coherent centralized state had the mission of immediately creating a Wehrmacht, whose ideology, moral attitude, numerical strength, and material equipment could serve as an instrument of self-assertion. After the outside world had rejected all German offers for a limitation of armament, the Reich had to fashion its own armament accordingly. 4. In order to secure its continued existence in Europe with the prospect of actual success, it was necessary to integrate all those countries which were inhabited by Germans, or were areas which had belonged to the German Reich for over a thousand years and which, in terms of their national substance and economy, were indispensable to the preservation of the Reich, that is, for its political and military defense. Only the resolution of all these tasks could result in the creation of that state which was capable, at home and abroad, of waging the fight for its defense and for the preservation of the European family of nations.

Association of dissimilar ideas “I had earlier devised an arrangement for beam steering on the two-mile accelerator which reduced the amount of hardware necessary by a factor of two…. Two weeks ago it was pointed out to me that this scheme would steer the beam into the wall and therefore was unacceptable. During the session, I looked at the schematic and asked myself how could we retain the factor of two but avoid steering into the wall. Again a flash of inspiration, in which I thought of the word ‘alternate.’ I followed this to its logical conclusion, which was to alternate polarities sector by sector so the steering bias would not add but cancel. I was extremely impressed with this solution and the way it came to me.” “Most of the insights come by association.” “It was the last idea that I thought was remarkable because of the way in which it developed. This idea was the result of a fantasy that occurred during Wagner…. [The participant had earlier listened to Wagner’s ‘Ride of the Valkyries.’] I put down a line which seemed to embody this…. I later made the handle which my sketches suggested and it had exactly the quality I was looking for…. I was very amused at the ease with which all of this was done.” 10. Heightened motivation to obtain closure “Had tremendous desire to obtain an elegant solution (the most for the least).” “All known constraints about the problem were simultaneously imposed as I hunted for possible solutions. It was like an analog computer whose output could not deviate from what was desired and whose input was continually perturbed with the inclination toward achieving the output.” “It was almost an awareness of the ‘degree of perfection’ of whatever I was doing.” “In what seemed like ten minutes, I had completed the problem, having what I considered (and still consider) a classic solution.” 11. Visualizing the completed solution “I looked at the paper I was to draw on. I was completely blank. I knew that I would work with a property three hundred feet square. I drew the property lines (at a scale of one inch to forty feet), and I looked at the outlines. I was blank…. Suddenly I saw the finished project. [The project was a shopping center specializing in arts and crafts.] I did some quick calculations …it would fit on the property and not only that …it would meet the cost and income requirements …it would park enough cars …it met all the requirements. It was contemporary architecture with the richness of a cultural heritage …it used history and experience but did not copy it.” “I visualized the result I wanted and subsequently brought the variables into play which could bring that result about. I had great visual (mental) perceptibility; I could imagine what was wanted, needed, or not possible with almost no effort. I was amazed at my idealism, my visual perception, and the rapidity with which I could operate.

This statement was tremendously gratifying because it stated, from a physicist's perspective, what seemed to me the essential core of all my OCD work: that effort itself is the key to altering one's brain function. Stapp's insight was that quantum theory naturally allows for the direct influence of mental effort on the function of the brain. It thus makes mental effort and its effect on attention a primary causal agent.

With a tremendous effort, Areop-Enap opened all its eyes. " I am sorry to leave you alone and defenseless." Perenelle sealed the spider Elder into the huge cocoon of web, then turned and strode across the room. The tiniest breeze swept the floor clean before her. " I am Perenelle Flamel, the Sorceress,"she said aloud, unsure whether Aerop-Enap could hear her. "And I am never defenseless.

God’s grace produces men and women with a strong family likeness to Jesus Christ, not pampered, spoiled weaklings. It takes a tremendous amount of discipline to live the worthy and excellent life of a disciple of Jesus in the realities of life. And it is always necessary for us to make an effort to live a life of worth and excellence.

Change comes hard, because we find nothing more traditional than traditions. We put so much effort into designing and building these hierarchies that we are tremendously resistant to rethinking them in spite of the pressure to do so.

The dolphins spent far more time near the mirror, inspecting their reflection, when they had been visibly marked than when they had been sham marked. They seemed to recognize that the mark they saw in the mirror had been put on their own body. Since they hardly paid any attention to marks on other dolphins, it was not as if they were obsessed with marks in general. They were specifically interested in the ones on themselves. Critics complained that the dolphins in this study failed to touch their own body. or rub off the mark, as humans or apes do, but I’m not sure we should hold the absence of self-touching against an animal that lacks the anatomy for it. Until better tests have been designed, it seems safe to let dolphins join the cognitive elite of animals that recognize themselves in a mirror. Dolphins possess large brains (larger than humans, in fact), and show every sign of high intelligence. Each individual produces its own unique whistle sound by which the others recognize him or her, and there are even indications that they use these sounds to call each other “by name,” so to speak. They enjoy lifelong bonds, and reconcile after fights by means of sexy petting (much like bonobos), while males form power-seeking coalitions. They may encircle a school of herring to drive them together in a compact ball, releasing bubbles to keep them in place, after which they pick their food like fruit from a tree. With regard to the co-emergence hypothesis, it is important to note the level of dolphin altruism. Does self-awareness go hand in hand with perspective-taking, and do dolphins show the sort of targeted helping known of humans and apes? One of the oldest reports in the scientific literature concerns an incident on October 30, 1954, off the coast of Florida. During a capture expedition for a public aquarium, a stick of dynamite was set off underwater near a pod of bottlenose dolphins. As soon as one stunned victim surfaced, heavily listing, two other dolphins came to its aid: “One came up from below on each side, and placing the upper lateral part of their heads approximately beneath the pectoral fins of the injured one, they buoyed it to the surface in an apparent effort to allow it to breathe while it remained partially stunned.” The two helpers were submerged, which meant that they couldn’t breathe during their effort. The entire pod remained nearby (whereas normally they’d take off immediately after an explosion), and waited until their companion had recovered. They then all fled in a hurry, making tremendous leaps. The scientists reporting this incident added: “There is no doubt in our minds that the cooperative assistance displayed for their own species was real and deliberate.

A reminder, in itself, takes tremendous mental effort by you. It requires knowing what needs to be done, remembering what needs to be done, and reminding someone to get it done, whereas the person being reminded gets off easy. He doesn't have to remember a thing, nor does he worry about forgetting. And if you think about it, reminding and praising is the daily work of parenting children, not partnering with husbands.

The most important thing about India, the thing to be gone into and understood and not seen from the outside, was the people. It was as though, in these small, crowded spaces, no one really felt at home. Everyone felt that the other man, the other group, was laughing; everyone lived with the feeling of siege. The emptiness of the yard was an aspect of its cleanliness. The emptiness of the space was live luxury. Gandhianism was almost a mass hysteria in India, but of a healthy kind. It was the good old values, but packaged in a modern-looking way, very mass-based. As in old Rome, so in modern Bangalore: the more important the man, the greater the crowd at his door. Where there is no want, there is no god. The very idea of the latrine was a non-brahmin idea: to enter such a polluted place was itself pollution. No old-time brahmin would have even contemplated the idea. Good brahmins, traditional brahmins, used open-air sites, a fresh one each time. In the palace where the brahmin had served there had been splendor and extravagance beyond human need, almost as though in the Hindu scheme one of the functions of great wealth was to remind men of the vanity of the senses. In Christian thinking the eternal opposites are the forces of good and evil. In Hindu or brahmin thought the opposites are worldliness and the life of the spirit. One can retreat from one to the other. When the world fails one, one can sink into the spirit, the idea of the world as the play of illusion. Bad architecture in a poor tropical city is more than an aesthetic matter. It spoils people's day to day lives; it wears down their nerves; it generates rages that can flow into many different channels. That station lets you into the very worst of the Bengali small-town atmosphere - ugly, noisy, crowded, full of the kind of deprivation I see in the style of urbanization in our country, the deprivation of mind, of basic needs. I've been practicing yoga for about 15 years now and it's helped me tremendously to arrive at this mental state in which I could take an enormous amount of chaos and confusion around me, for a while, without losing my own peace of mind. Formally, I'm an atheist, but I've reached a state where I separate spirituality from theism and religion. To me the Upanishads represent man's effort to understand the universe and himself at the very highest level of spirituality.

You no more need a day off from spiritual concentration on matters in your life than your heart needs a day off from beating. As you cannot take a day off morally and remain moral, neither can you take a day off spiritually and remain spiritual. God wants you to be entirely His, and it requires paying close attention to keep yourself fit. It also takes a tremendous amount of time. Yet some of us expect to rise above all of our problems, going from one mountaintop experience to another, with only a few minutes’ effort.

Looking back a few years, we see that the first Bisy Backsons in this part of the world, the Puritans, practically worked themselves to death in the fields without getting much of anything in return for their tremendous efforts. They were actually starving until the wiser inhabitants of the land showed them a few things about working in harmony with the earth's rhythms. Now you plant; now you relax. Now you work the soil; now you leave it alone. The Puritans never really understood the second half, never really believed in it. And so, after two or three centuries of pushing, pushing, and pushing the once-fertile earth, and a few years of depleting its energy still further with synthetic stimulants, we have apples that taste like card-board, oranges that taste like tennis balls, and pears that taste like sweetened Styrofoam, all products of soil that is not allowed to relax. We're not supposed to complain, but There It Is.

Now if one notices carefully one will see that between these two worlds, despite much physical contact and daily intermingling, there is almost no community of intellectual life or point of transference where the thoughts and feelings of one race can come into direct contact and sympathy with the thoughts and feelings of the other. Before and directly after the war, when all the best of the Negroes were domestic servants in the best of the white families, there were bonds of intimacy, affection, and sometimes blood relationship, between the races. They lived in the same home, shared in the family life, often attended the same church, and talked and conversed with each other. But the increasing civilization of the Negro since then has naturally meant the development of higher classes: there are increasing numbers of ministers, teachers, physicians, merchants, mechanics, and independent farmers, who by nature and training are the aristocracy and leaders of the blacks. Between them, however, and the best element of the whites, there is little or no intellectual commerce. They go to separate churches, they live in separate sections, they are strictly separated in all public gatherings, they travel separately, and they are beginning to read different papers and books. To most libraries, lectures, concerts, and museums, Negroes are either not admitted at all, or on terms peculiarly galling to the pride of the very classes who might otherwise be attracted. The daily paper chronicles the doings of the black world from afar with no great regard for accuracy; and so on, throughout the category of means for intellectual communication,—schools, conferences, efforts for social betterment, and the like,—it is usually true that the very representatives of the two races, who for mutual benefit and the welfare of the land ought to be in complete understanding and sympathy, are so far strangers that one side thinks all whites are narrow and prejudiced, and the other thinks educated Negroes dangerous and insolent. Moreover, in a land where the tyranny of public opinion and the intolerance of criticism is for obvious historical reasons so strong as in the South, such a situation is extremely difficult to correct. The white man, as well as the Negro, is bound and barred by the color-line, and many a scheme of friendliness and philanthropy, of broad-minded sympathy and generous fellowship between the two has dropped still-born because some busybody has forced the color-question to the front and brought the tremendous force of unwritten law against the innovators. It is hardly necessary for me to add very much in regard to the social contact between the races. Nothing has come to replace that finer sympathy and love between some masters and house servants which the radical and more uncompromising drawing of the color-line in recent years has caused almost completely to disappear. In a world where it means so much to take a man by the hand and sit beside him, to look frankly into his eyes and feel his heart beating with red blood; in a world where a social cigar or a cup of tea together means more than legislative halls and magazine articles and speeches,—one can imagine the consequences of the almost utter absence of such social amenities between estranged races, whose separation extends even to parks and streetcars.

But the biggest reason I hadn’t made more of an effort on the dating front? Fear. I was a tremendous chicken. I hadn’t slept with anyone but Jerry in twenty-eight years. And it wasn’t like our sex life had been particularly adventurous. Dull, rote, and no great shakes were the phrases that leapt to mind—not to mention all but nonexistent the last few years we were together. The truth was, I was afraid to sleep with anyone else, because I was fairly certain I would be bad at it. Even if I wasn’t, the idea of getting naked in front of a man I’d just met terrified me. At my age? In my current body? Madness. And then there was the intimacy of the act itself. The vulnerability. How did people expose themselves like that in front of someone they barely knew? It seemed inconceivable to me.

When you sit face to face with someone who is pleasant, respectful, and polite, you have a hard time reminding yourself that nothing he says is true, that nothing is sincere. Maintaining nonbelief (constantly, systematically, without the slightest vacillation) requires a tremendous effort and the proper training-in other words, frequent police interrogations.

The moment nature decided to give you an intellect, it removed the upper limit to your evolution. You can be human and achieve whatever you want. See - It takes nature millions of years to change an insignificant trait in a population. It takes tremendous discipline to move on that path, as a designer. It is surely possible to do what can take Millions of years in a moment, if you reach a certain intelligence or a certainly intense effort. In the end, you can decide what the next level of evolution should be for you, but first your foundations must be even stronger to handle tremendous changes that will happen.

Lift off” takes a tremendous effort, but once we break out of the gravity pull, our freedom takes on a whole new dimension.

Human males, too, form alliances for gaining resources such as large game, political power within the group, ways to defend against the aggression of other coalitions of men, and sexual access to women.7 The survival and reproductive benefits derived from these coalitional activities constituted tremendous selection pressure over human evolutionary history for men to form alliances with other men. Since ancestral women did not hunt large game, declare war on other tribes, or attempt to forcibly capture men from neighboring bands, they did not experience equivalent selection pressure to form coalitions. Although women do form coalitions with other women for the care of the young and for protection from sexually aggressive men, these are weakened whenever a woman leaves her kin group to live with her husband and his clan. The combination of strong coalitions among men and somewhat weaker coalitions among women, according to Barbara Smuts, may have contributed historically to men’s dominance over women.9 My view is that women’s preferences for a successful, ambitious, and resource-capable mate coevolved with men’s competitive mating strategies, which include risk taking, status striving, derogation of competitors, coalition formation, and an array of individual efforts aimed at surpassing other men on the dimensions that women desire. The intertwining of these coevolved mechanisms in men and women created the conditions for men to dominate in the domain of resources. The origins of men’s control over resources is not simply an incidental historical footnote of passing curiosity. Rather, it has a profound bearing on the present, because it reveals some of the primary causes of men’s continuing control of resources. Women today continue to want men who have resources, and they continue to reject men who lack resources. These preferences are expressed repeatedly in dozens of studies conducted on tens of thousands of individuals in scores of countries worldwide. They are expressed countless times in everyday life. In any given year, the men whom women marry earn more than men of the same age whom women do not marry. Even professionally successful women who do not really need resources from a man are reluctant to settle for a mate who is less successful than they are. Women who earn more than their husbands seek divorce more often, although this trend appears to be changing, at least within America. Men continue to compete with other men to acquire the status and resources that make them desirable to women. The forces that originally caused the resource inequality between the genders—women’s mate preferences and men’s competitive strategies—are the same forces that contribute to maintaining resource inequality today. Feminists’ and evolutionists’ conclusions converge in their implication that men’s efforts to control female sexuality lie at the core of their efforts to control women. Our evolved sexual strategies account for why this occurs, and why control of women’s sexuality is a central preoccupation of men. Over the course of human evolutionary history, men who failed to control women’s sexuality—for example, by failing to attract a mate, failing to prevent cuckoldry, or failing to retain a mate—experienced lower reproductive success than men who succeeded in controlling women’s sexuality. We come from a long and unbroken line of ancestral fathers who succeeded in obtaining mates, preventing their infidelity, and providing enough benefits to keep them from leaving. We also come from a long line of ancestral mothers who granted sexual access to men who provided beneficial resources.

The lie that women are as capable as men when it comes to warfighting is so inadequate and shameful that it defies common sense. Despite the tremendous liability of placing women in such situations, the supporters of this senseless agenda are incessant in their efforts. Such a liability is seen when a

move up into management levels, and their responsibilities and stress levels grow. Confident: They put in the extra time and energy needed to gain knowledge and experience, which translates into confidence and composure. Confidence is not to be confused with arrogance and entitlement, which are two of the most undesirable traits of an agency professional. Creative: They bring innovative approaches and thinking to projects. They have an innate ability to work within standard systems while efficiently integrating original ideas and strategies that strengthen the agency and client campaigns. Detail-oriented: They are incredibly organized and thorough in all communications and activities, which instills tremendous confidence in their clients, peers, and managers. They rarely make careless mistakes. Their attention to detail enables them to excel at time management and project management. Focused: They avoid multitasking in favor of concentrated effort. They know priorities at all times and work efficiently to deliver. They have the ability to shut off distractions, and are often the most productive and efficient workers.

I have agreed to walk with my mother late in the day but I’ve come uptown early to wander by myself, feel the sun, take in the streets, be in the world without the interceding interpretations of a companion as voluble as she. At Seventy-third Street I turn off Lexington and head for the Whitney, wanting a last look at a visiting collection. As I approach the museum some German Expressionist drawings in a gallery window catch my eye. I walk through the door, turn to the wall nearest me, and come face to face with two large Nolde watercolors, the famous flowers. I’ve looked often at Nolde’s flowers, but now it’s as though I am seeing them for the first time: that hot lush diffusion of his outlined, I suddenly realize, in intent. I see the burning quality of Nolde’s intention, the serious patience with which the flowers absorb him, the clear, stubborn concentration of the artist on his subject. I see it. And I think, It’s the concentration that gives the work its power. The space inside me enlarges. That rectangle of light and air inside, where thought clarifies and language grows and response is made intelligent, that famous space surrounded by loneliness, anxiety, self-pity, it opens wide as I look at Nolde’s flowers. In the museum lobby I stop at the permanent exhibit of Alexander Calder’s circus. As usual, a crowd is gathered, laughing and gaping at the wonderfulness of Calder’s sighing, weeping, triumphing bits of cloth and wire. Beside me stand two women. I look at their faces and I dismiss them: middle-aged Midwestern blondes, blue-eyed and moony. Then one of them says, “It’s like second childhood,” and the other one replies tartly, “Better than anyone’s first.” I’m startled, pleasured, embarrassed. I think, What a damn fool you are to cut yourself off with your stupid amazement that she could have said that. Again, I feel the space inside widen unexpectedly. That space. It begins in the middle of my forehead and ends in the middle of my groin. It is, variously, as wide as my body, as narrow as a slit in a fortress wall. On days when thought flows freely or better yet clarifies with effort, it expands gloriously. On days when anxiety and self-pity crowd in, it shrinks, how fast it shrinks! When the space is wide and I occupy it fully, I taste the air, feel the light. I breathe evenly and slowly. I am peaceful and excited, beyond influence or threat. Nothing can touch me. I’m safe. I’m free. I’m thinking. When I lose the battle to think, the boundaries narrow, the air is polluted, the light clouds over. All is vapor and fog, and I have trouble breathing. Today is promising, tremendously promising. Wherever I go, whatever I see, whatever my eye or ear touches, the space radiates expansion. I want to think. No, I mean today I really want to think. The desire announced itself with the word “concentration.” I go to meet my mother. I’m flying. Flying! I want to give her some of this shiningness bursting in me, siphon into her my immense happiness at being alive. Just because she is my oldest intimate and at this moment I love everybody, even her.

The next hurdle is the recognition that we have many deeply ingrained habit patterns that take time—a lot of time—to change. At first the typical neophyte is sure that he or she has a tremendous capacity and will grow more quickly than others. Then the sobering realization dawns that the degree of self-transformation is equal to the effort made. If neophytes have persisted thus far, they will almost inevitably encounter doubt (samshaya)—doubt about their own capacity; doubt about their teacher; doubt about the efficacy of the teaching. It is not far from the truth to say that practitioners who do not befriend doubt are bound to become self-deluded. If there really is no doubt or self-delusion, then they are quite simply enlightened. Another obstacle, not often identified, is the fact that practitioners’ karmic tendencies (read unconscious or semiconscious habit patterns) are magnified because awareness is enhanced through regular practice. This can be likened to a bright searchlight shining deep into the well of the mind. In the depth of the unconscious reside all kinds of unpleasant realities that get flushed out by steady application to self-inspection and self-understanding. At times, the unconscious materials that drift into the conscious mind seem overwhelming, and then it becomes clear that spiritual life is a form of brinkmanship. The Indic tradition speaks of the razor-edged path. Gradually spiritual practitioners learn to overcome their intrinsic materialism (i.e., constantly thinking in terms of the visible reality only). There is a progressive loosening of the ego knot or “self-contraction” (ātma-samkoca) by which the ordinary individual anxiously seeks to hold everything together. Spiritual practitioners learn to be humorous about everything, including themselves. Life is seen from a new perspective: as a strange play in which we are willy-nilly involved and which we can either misunderstand and suffer or understand and transcend even while being fully engaged in its drama. Practitioners must prevail over spiritual materialism—the false sense of accumulating “higher” experiences. They can realize inner freedom only to the extent that even the goal of liberation is renounced. Liberation, or enlightenment, is not a thing to be attained or acquired. It is living in the moment from the most profound understanding and without egoic attachment to anything. Those who parade their extraordinary spiritual accomplishments in front of others are possibly the least illumined of all. They merely substitute material commodities for “spiritual” merchandise. The Indic heritage knows of many adepts who after years of intense practice achieved a high state of consciousness or astounding paranormal ability only to promptly plunge from grace. The higher the adept’s elevation, the steeper the drop into oblivion and misery. Therefore the authorities of Yoga ever admonish practitioners to be circumspect, to keep their attainments to themselves, to focus on the cultivation of moral integrity, understanding, self-transcendence, and not least service to others.

Nowhere in Islam, is it said that one should replace physical efforts with mere supplication. Islam urges Muslims to explore and use nature for societal well-being and pursue economic sustenance. Tremendous advances in science happened in the heyday of Muslim civilization which stopped partly due to genocide and massacre carried out in Crusades and in the invasion of Baghdad by Mongols. Those who took science further in the West were also mostly religious people for a long period of time.

Of course, your opportunities—for example, having a great coach or teacher—matter tremendously, too, and maybe more than anything about the individual. My theory doesn’t address these outside forces, nor does it include luck. It’s about the psychology of achievement, but because psychology isn’t all that matters, it’s incomplete. Still, I think it’s useful. What this theory says is that when you consider individuals in identical circumstances, what each achieves depends on just two things, talent and effort. Talent—how fast we improve in skill—absolutely matters. But effort factors into the calculations twice, not once. Effort builds skill. At the very same time, effort makes skill productive. Let me give you a few examples.

The study found that between 2005 and 2009, door-to-balloon times were reduced across the nation; the number of patients waiting longer than 90 minutes decreased from 40.3 percent to 16.9 percent. Unfortunately, mortality was completely unchanged over this time period. Figure 5.1 displays in a striking way the decline in door-to-balloon time graphed against the unchanging mortality. Our tremendous and costly efforts improved door-to-balloon time but did not yield improvements in survival.

Over the years, my efforts in supporting law enforcement, levying taxes, and enhancing penalties has had a tremendous impact on drug lords, who have previously enjoyed a great deal of power. Their supply lines are interrupted, and their money is running low. Clearly, they wanted to send a message. They wanted to threaten me. And Nate Costner, my right-hand man, paid the price.

Even after a century of effort, scientific research has not revealed a consistent, physical fingerprint for even a single emotion. When scientists attach electrodes to a person’s face and measure how facial muscles actually move during the experience of an emotion, they find tremendous variety, not uniformity. They find the same variety—the same absence of fingerprints—when they study the body and the brain. You can experience anger with or without a spike in blood pressure. You can experience fear with or without an amygdala, the brain region historically tagged as the home of fear. To be sure, hundreds of experiments offer some evidence for the classical view. But hundreds more cast that evidence into doubt. The only reasonable scientific conclusion, in my opinion, is that emotions are not what we typically think they are.

By releasing the GIPSA rule, Vilsack kicked into motion one of the better-funded, better-coordinated lobbying machines in Washington. The meat companies themselves had tremendous resources at their disposal. The biggest meat companies—Tyson Foods, ConAgra Foods, Cargill, Smithfield, and JBS—spent a combined $5.94 million on lobbying during 2010 alone, according to an analysis of disclosure reports. Tyson had the biggest lobbying operation by far, spending $2.59 million. The companies were joined in the effort by their industry front groups, including the American Meat Institute, the National Chicken Council, the National Cattlemen’s Beef Association, and the National Pork Producers Council,1 which together spent $1.85 million on lobbying during 2010.