Two Word Motivational Quotes

You should date a girl who reads. Date a girl who reads. Date a girl who spends her money on books instead of clothes, who has problems with closet space because she has too many books. Date a girl who has a list of books she wants to read, who has had a library card since she was twelve. Find a girl who reads. You’ll know that she does because she will always have an unread book in her bag. She’s the one lovingly looking over the shelves in the bookstore, the one who quietly cries out when she has found the book she wants. You see that weird chick sniffing the pages of an old book in a secondhand book shop? That’s the reader. They can never resist smelling the pages, especially when they are yellow and worn. She’s the girl reading while waiting in that coffee shop down the street. If you take a peek at her mug, the non-dairy creamer is floating on top because she’s kind of engrossed already. Lost in a world of the author’s making. Sit down. She might give you a glare, as most girls who read do not like to be interrupted. Ask her if she likes the book. Buy her another cup of coffee. Let her know what you really think of Murakami. See if she got through the first chapter of Fellowship. Understand that if she says she understood James Joyce’s Ulysses she’s just saying that to sound intelligent. Ask her if she loves Alice or she would like to be Alice. It’s easy to date a girl who reads. Give her books for her birthday, for Christmas, for anniversaries. Give her the gift of words, in poetry and in song. Give her Neruda, Pound, Sexton, Cummings. Let her know that you understand that words are love. Understand that she knows the difference between books and reality but by god, she’s going to try to make her life a little like her favorite book. It will never be your fault if she does. She has to give it a shot somehow. Lie to her. If she understands syntax, she will understand your need to lie. Behind words are other things: motivation, value, nuance, dialogue. It will not be the end of the world. Fail her. Because a girl who reads knows that failure always leads up to the climax. Because girls who read understand that all things must come to end, but that you can always write a sequel. That you can begin again and again and still be the hero. That life is meant to have a villain or two. Why be frightened of everything that you are not? Girls who read understand that people, like characters, develop. Except in the Twilight series. If you find a girl who reads, keep her close. When you find her up at 2 AM clutching a book to her chest and weeping, make her a cup of tea and hold her. You may lose her for a couple of hours but she will always come back to you. She’ll talk as if the characters in the book are real, because for a while, they always are. You will propose on a hot air balloon. Or during a rock concert. Or very casually next time she’s sick. Over Skype. You will smile so hard you will wonder why your heart hasn’t burst and bled out all over your chest yet. You will write the story of your lives, have kids with strange names and even stranger tastes. She will introduce your children to the Cat in the Hat and Aslan, maybe in the same day. You will walk the winters of your old age together and she will recite Keats under her breath while you shake the snow off your boots. Date a girl who reads because you deserve it. You deserve a girl who can give you the most colorful life imaginable. If you can only give her monotony, and stale hours and half-baked proposals, then you’re better off alone. If you want the world and the worlds beyond it, date a girl who reads. Or better yet, date a girl who writes.

What are you doing?" Damen's breath was shaky. "What am I doing? You are not very observant." "You're not yourself," said Damen. "And even if you were, you don't do anything without a dozen motives." Laurent went very still, the soft words half bitter. "Don't I? I must want something.

All human actions are motivated at their deepest level by two emotions--fear or love. In truth there are only two emotions--only two words in the language of the soul.... Fear wraps our bodies in clothing, love allows us to stand naked. Fear clings to and clutches all that we have, love gives all that we have away. Fear holds close, love holds dear. Fear grasps, love lets go. Fear rankles, love soothes. Fear attacks, love amends.

There are two words that I believe could be completely eradicated from our vocabulary – “I can’t.” These two words are so definite that they leave absolutely no room for hope. Instead, I suggest we use the phrase, “How can I?

His mouth twisted into a perceptive, sexy smile. "Hmm." "Hmm?" I looked away, flustered, automatically using irritation to cover my discomfort up. "What does 'hmm' have to do with anything? Could you ever use more than five words? All this grunting and miced words make you come across--primal." His smile tipped higher. "Primal." "You're impossible." "Me Jev, you Nora." "Stop it." But I nearly smiled in spite of myself. "Since we're keeping it primal, you smell good," he observed. Hw moved closer, makin me acutely aware of his size, the rise and fall of his chest, the warm burn of his skin on mine. Electricity tingled along my scalp, and I shuddered with pleasure. "It's called a shower...," I began automatically, then trailed off. My memory snagged, taken aback by a compelling and forceful sense of undue familiarity. "Soap, shampoo, hot water," I added, almost as an afterthought. "Naked. I know the drill," Jev said, something unreadable passing over his eyes. Unsure how to proceed, I attempted to wash away the moment with an airy laugh. "Are you flirting with me, Jev?" "Does it feel that way to you?" "I don't know you well enough to say either way." I tried to keep my voice level, neutral even. "Then we'll have to change that." Still uncertain of his motives, I cleared my throat. Two could play this game. "Running from bad guys together is your idea of playing getting-to-know-you?" "No. This is." He dipped my body backward, drawing me up in a slow arc until he raised me flush against him. In his arms, my joints loosened, my defenses melting as he led me through the sultry steps.

The choices that are most powerful in generating motivation, in other words, are decisions that do two things: They convince us we’re in control and they endow our actions with larger meaning.

Evil is a word used by the ignorant and the weak. The Dark Side is about survival. It's about unleashing your inner power. It glorifies the strength of the individual.

Parents expect only two things from their children, obedience in their childhood and respect in their adulthood.

One step, two steps, three steps; like winds of time experience joy of centuries, when movements become revelations of the dance of destinies.

Audience can live without a movie but a movie cannot live without an audience.

am blessed. I am prosperous. I am successful.” “I am victorious. I am talented. I am creative.” “I am wise. I am healthy. I am in shape.” “I am energetic. I am happy. I am positive.” “I am passionate. I am strong. I am confident.” “I am secure. I am beautiful. I am attractive.” “I am valuable. I am free. I am redeemed.” “I am forgiven. I am anointed. I am accepted.” “I am approved. I am prepared. I am qualified.” “I am motivated. I am focused. I am disciplined.” “I am determined. I am patient. I am kind.” “I am generous. I am excellent. I am equipped.” “I am empowered. I am well able.” “I am a child of the Most High God.

Hands can cook, hands can create, hands can kill. There is no better tool than our hands.

To begin with, this case should never have come to trial. The state has not produced one iota of medical evidence that the crime Tom Robinson is charged with ever took place... It has relied instead upon the testimony of two witnesses, whose evidence has not only been called into serious question on cross-examination, but has been flatly contradicted by the defendant. Now, there is circumstantial evidence to indicate that Mayella Ewel was beaten - savagely, by someone who led exclusively with his left. And Tom Robinson now sits before you having taken the oath with the only good hand he possesses... his RIGHT. I have nothing but pity in my heart for the chief witness for the State. She is the victim of cruel poverty and ignorance. But my pity does not extend so far as to her putting a man's life at stake, which she has done in an effort to get rid of her own guilt. Now I say "guilt," gentlemen, because it was guilt that motivated her. She's committed no crime - she has merely broken a rigid and time-honored code of our society, a code so severe that whoever breaks it is hounded from our midst as unfit to live with. She must destroy the evidence of her offense. But what was the evidence of her offense? Tom Robinson, a human being. She must put Tom Robinson away from her. Tom Robinson was to her a daily reminder of what she did. Now, what did she do? She tempted a *****. She was white, and she tempted a *****. She did something that, in our society, is unspeakable. She kissed a black man. Not an old uncle, but a strong, young ***** man. No code mattered to her before she broke it, but it came crashing down on her afterwards. The witnesses for the State, with the exception of the sheriff of Maycomb County have presented themselves to you gentlemen, to this court in the cynical confidence that their testimony would not be doubted, confident that you gentlemen would go along with them on the assumption... the evil assumption that all Negroes lie, all Negroes are basically immoral beings, all ***** men are not to be trusted around our women. An assumption that one associates with minds of their caliber, and which is, in itself, gentlemen, a lie, which I do not need to point out to you. And so, a quiet, humble, respectable *****, who has had the unmitigated TEMERITY to feel sorry for a white woman, has had to put his word against TWO white people's! The defendant is not guilty - but somebody in this courtroom is. Now, gentlemen, in this country, our courts are the great levelers. In our courts, all men are created equal. I'm no idealist to believe firmly in the integrity of our courts and of our jury system - that's no ideal to me. That is a living, working reality! Now I am confident that you gentlemen will review, without passion, the evidence that you have heard, come to a decision and restore this man to his family. In the name of GOD, do your duty. In the name of God, believe... Tom Robinson

The recipe for becoming a good novelist, for example is easy to give but to carry it out presupposes qualities one is accustomed to overlook when one says 'I do not have enough talent'. One has only to make a hundred or so sketches for novels, none longer than two pages but of such distinctness that every word in them is necessary; one should write down anecdotes each day until one has learned how to give them the most pregnant and effective form; one should be tireless in collecting and describing human types and characters; one should above all relate things to others and listen to others relate, keeping one's eyes and ears open for the effect produced on those present, one should travel like a landscape painter or costume designer; one should excerpt for oneself out of the individual sciences everything that will produce an artistic effect when it is well described, one should, finally, reflect on the motives of human actions, disdain no signpost to instruction about them and be a collector of these things by day and night. One should continue in this many-sided exercise some ten years: what is then created in the work­shop, however, will be fit to go out into the world. - What, however, do most people do? They begin, not with the parts, but with the whole. Per­haps they chance to strike a right note, excite attention and from then on strike worse and worse notes, for good, natural reasons.

Every second of my time, every letter of my word. One reason of my crime, two feathers of my bird.

In her 93 remarkable years, Brenda Ueland published six million words. She said she had two rules she followed absolutely: to tell the truth, and not to do anything she didn't want to do.

I suspect that you cannot recall any truly significant action in your life that wasn’t governed by two very simple rules: staying away from something that would feed bad, or trying to accomplish something that would feel good. This law of approach and avoidance dictates most of human and animal behavior from a very early age. The forces that implement this law are positive and negative emotions. Emotions make us do things, as the name suggests (remove the first letter from the word). They motivate our remarkable achievements, incite us to try again when we fail, keep us safe from potential harm, urge us to accomplish rewarding and beneficial outcomes, and compel us to cultivate social and romantic relationships. In short, emotions in appropriate amounts make life worth living. They offer a healthy and vital existence, psychologically and biologically speaking. Take them away, and you face a sterile existence with no highs or lows to speak of. Emotionless, you will simply exist, rather than live.

Poor means when we lack things in our lives. There are two types of poverty. ...those that need food and shelter and those that need God in their lives. We are called to service to help both group of people as much as we can.

Most such criticism and confrontation, usually made impulsively in anger or annoyance, does more to increase the amount of confusion in the world than the amount of enlightenment. For the truly loving person the act of criticism or confrontation does not come easily; to such a person it is evident that the act has great potential for arrogance. To confront one’s beloved is to assume a position of moral or intellectual superiority over the loved one, at least so far as the issue at hand is concerned. Yet genuine love recognizes and respects the unique individuality and separate identity of the other person. (I will say more about this later.) The truly loving person, valuing the uniqueness and differentness of his or her beloved, will be reluctant indeed to assume, “I am right, you are wrong; I know better than you what is good for you.” But the reality of life is such that at times one person does know better than the other what is good for the other, and in actuality is in a position of superior knowledge or wisdom in regard to the matter at hand. Under these circumstances the wiser of the two does in fact have an obligation to confront the other with the problem. The loving person, therefore, is frequently in a dilemma, caught between a loving respect for the beloved’s own path in life and a responsibility to exercise loving leadership when the beloved appears to need such leadership. The dilemma can be resolved only by painstaking self-scrutiny, in which the lover examines stringently the worth of his or her “wisdom” and the motives behind this need to assume leadership. “Do I really see things clearly or am I operating on murky assumptions? Do I really understand my beloved? Could it not be that the path my beloved is taking is wise and that my perception of it as unwise is the result of limited vision on my part? Am I being self-serving in believing that my beloved needs redirection?” These are questions that those who truly love must continually ask themselves. This self-scrutiny, as objective as possible, is the essence of humility or meekness. In the words of an anonymous fourteenth-century British monk and spiritual teacher, “Meekness in itself is nothing else than a true knowing and feeling of

As Christians we face two tasks in our evangelism: saving the soul and saving the mind, that is to say, not only converting people spiritually, but converting them intellectually as well. And the Church is lagging dangerously behind with regard to this second task. If the church loses the intellectual battle in one generation, then evangelism will become immeasurably more difficult in the next. The war is not yet lost, and it is one which we must not lose: souls of men and women hang in the balance. For the sake of greater effectiveness in witnessing to Jesus Christ Himself, as well as for their own sakes, evangelicals cannot afford to keep on living on the periphery of responsible intellectual existence. Thinking about your faith is indeed a virtue, for it helps you to better understand and defend your faith. But thinking about your faith is not equivalent to doubting your faith. Doubt is never a purely intellectual problem. There is a spiritual dimension to the problem that must be recognized. Never lose sight of the fact that you are involved in spiritual warfare and there is an enemy of your soul who hates you intensely, whose goal is your destruction, and who will stop at nothing to destroy you. Reason can be used to defend our faith by formulating arguments for the existence of God or by refuting objections. But though the arguments so developed serve to confirm the truth of our faith, they are not properly the basis of our faith, for that is supplied by the witness of the Holy Spirit Himself. Even if there were no arguments in defense of the faith, our faith would still have its firm foundation. The more I learn, the more desperately ignorant I feel. Further study only serves to open up to one's consciousness all the endless vistas of knowledge, even in one's own field, about which one knows absolutely nothing. Don't let your doubts just sit there: pursue them and keep after them until you drive them into the ground. We should be cautious, indeed, about thinking that we have come upon the decisive disproof of our faith. It is pretty unlikely that we have found the irrefutable objection. The history of philosophy is littered with the wrecks of such objections. Given the confidence that the Holy Spirit inspires, we should esteem lightly the arguments and objections that generate our doubts. These, then, are some of the obstacles to answered prayer: sin in our lives, wrong motives, lack of faith, lack of earnestness, lack of perseverance, lack of accordance with God’s will. If any of those obstacles hinders our prayers, then we cannot claim with confidence Jesus’ promise, “Whatever you ask in my name, I will do it”. And so I was led to what was for me a radical new insight into the will of God, namely, that God’s will for our lives can include failure. In other words, God’s will may be that you fail, and He may lead you into failure! For there are things that God has to teach you through failure that He could never teach you through success. So many in our day seem to have been distracted from what was, is and always will be the true priority for every human being — that is, learning to know God in Christ. My greatest fear is that I should some day stand before the Lord and see all my works go up in smoke like so much “wood, hay, and stubble”. The chief purpose of life is not happiness, but knowledge of God. People tend naturally to assume that if God exists, then His purpose for human life is happiness in this life. God’s role is to provide a comfortable environment for His human pets. But on the Christian view, this is false. We are not God’s pets, and the goal of human life is not happiness per se, but the knowledge of God—which in the end will bring true and everlasting human fulfilment. Many evils occur in life which may be utterly pointless with respect to the goal of producing human happiness; but they may not be pointless with respect to producing a deeper knowledge of God.

Hardest of all were those problems about people doing incomprehensible things with no motivation. I was inclined to drift away from the sum to wonder why people would care what time two trains passed each other (spies), be so picky about seating arrangements (recently divorced people), or - which to this day remains incomprehensible - run the bath with no plug in.

You never want one thing at any given moment of life. Your mind always comes up with at least two choices. If your limbic system wins, the choice you make seems to be pleasurable at first but in the long run ends up being the wrong one. And if your prefrontal cortex wins the choice you make may appear rough at first, but in the long run it turns out to be the right one.

There is a vast difference between being a Christian and being a disciple. The difference is commitment. Motivation and discipline will not ultimately occur through listening to sermons, sitting in a class, participating in a fellowship group, attending a study group in the workplace or being a member of a small group, but rather in the context of highly accountable, relationally transparent, truth-centered, small discipleship units. There are twin prerequisites for following Christ - cost and commitment, neither of which can occur in the anonymity of the masses. Disciples cannot be mass produced. We cannot drop people into a program and see disciples emerge at the end of the production line. It takes time to make disciples. It takes individual personal attention. Discipleship training is not about information transfer, from head to head, but imitation, life to life. You can ultimately learn and develop only by doing. The effectiveness of one's ministry is to be measured by how well it flourishes after one's departure. Discipling is an intentional relationship in which we walk alongside other disciples in order to encourage, equip, and challenge one another in love to grow toward maturity in Christ. This includes equipping the disciple to teach others as well. If there are no explicit, mutually agreed upon commitments, then the group leader is left without any basis to hold people accountable. Without a covenant, all leaders possess is their subjective understanding of what is entailed in the relationship. Every believer or inquirer must be given the opportunity to be invited into a relationship of intimate trust that provides the opportunity to explore and apply God's Word within a setting of relational motivation, and finally, make a sober commitment to a covenant of accountability. Reviewing the covenant is part of the initial invitation to the journey together. It is a sobering moment to examine whether one has the time, the energy and the commitment to do what is necessary to engage in a discipleship relationship. Invest in a relationship with two others for give or take a year. Then multiply. Each person invites two others for the next leg of the journey and does it all again. Same content, different relationships. The invitation to discipleship should be preceded by a period of prayerful discernment. It is vital to have a settled conviction that the Lord is drawing us to those to whom we are issuing this invitation. . If you are going to invest a year or more of your time with two others with the intent of multiplying, whom you invite is of paramount importance. You want to raise the question implicitly: Are you ready to consider serious change in any area of your life? From the outset you are raising the bar and calling a person to step up to it. Do not seek or allow an immediate response to the invitation to join a triad. You want the person to consider the time commitment in light of the larger configuration of life's responsibilities and to make the adjustments in schedule, if necessary, to make this relationship work. Intentionally growing people takes time. Do you want to measure your ministry by the number of sermons preached, worship services designed, homes visited, hospital calls made, counseling sessions held, or the number of self-initiating, reproducing, fully devoted followers of Jesus? When we get to the shore's edge and know that there is a boat there waiting to take us to the other side to be with Jesus, all that will truly matter is the names of family, friends and others who are self initiating, reproducing, fully devoted followers of Jesus because we made it the priority of our lives to walk with them toward maturity in Christ. There is no better eternal investment or legacy to leave behind.

Laughter may not be nearly as expressive as language, but it has two properties that make it ideal for navigating sensitive topics. First, it’s relatively honest. With words, it’s too easy to pay lip service to rules we don’t really care about, or values that we don’t genuinely feel in our gut. But laughter, because it’s involuntary, doesn’t lie—at least not as much. “In risu veritas,” said James Joyce; “In laughter, there is truth.”51 Second, laughter is deniable. In this way, it gives us safe harbor, an easy out. When someone accuses us of laughing inappropriately, it’s easy to brush off. “Oh, I didn’t really understand what she meant,” we might demur. Or, “Come on, lighten up! It was only a joke!” And we can deliver these denials with great conviction because we really don’t have a clear understanding of what our laughter means or why we find funny things funny. Our brains just figure it out, without burdening “us” with too many damning details.

What is good customer service about then? One word: caring. Bad customer service happens when the employee doesn't care. You could chalk it up to low wages or getting paid regardless of results. But that's not it either. Hiring managers need to do two things and two things only: 1. Hire employees that ALREADY care and are ALREADY motivated. 2. Repeat step 1. When this is done, everything changes. People are happy on both sides of the table. Costs for management and training plummet

Everything in the universe begins with and revolves around two things: words and thoughts. These two elements form the creative substance that molds and shapes the destiny of all humanity. Each of us becomes the person we are, chooses the direction we take, and accomplishes everything we do based on these two primary elements. Opportunities don’t happen, we create them. Being motivated, having the right thoughts, and saying the right words costs us nothing, but can get us everything we ever need.

Just because of one or two or few failed relationships, people stop believing in love and some people never even care to look at love in a good way because of what others say, just because of others opinions and judgments. Some say, ‘men are dogs’ and some guys firmly believe ‘women only fall in love with rich men’. No! That’s not true! Not every guy goes after ‘sexy’ girls and not every woman goes after rich men! I want you to stop looking at the world in such a judgmental and horrible way perhaps, it’s not the right way.

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

Painful Misinterpretations of ADHD Symptoms and Motives Good communication isn’t just a matter of saying the right words or starting your assumptions in the same places. Correct interpretation is critical, and in this realm couples dealing with ADHD may fail miserably for two basic reasons: An ADHD symptom is lurking that they don’t realize is influencing their interaction (and subsequent interpretation of the interaction). They “live in the world” so differently that they incorrectly assume they understand the motives that are influencing frustrating behaviors. One of the most common misinterpretations is feeling as if an ADHD spouse doesn’t love his partner anymore because he isn’t paying attention to her.

When it’s said that quantum mechanics is ‘weird’, or that nobody understands it, the image tends to invite the analogy of a peculiar person whose behaviour and motives defy obvious explanation. But this is too glib. It’s not so much understanding or even intuition that quantum mechanics defies, but our sense of logic itself. Sure, it’s hard to intuit what it means for objects to travel along two paths at once, or to have their properties partly situated some place other than the object itself, and so on. But these are just attempts to express in everyday words a state of affairs that defeats the capabilities of language. Our language is designed to reflect the logic we’re familiar with, but that logic won’t work for quantum mechanics.

Two paths with very worthy objectives, but only one results in pleasing God; ironically, it is not the Pleasing God path! When we choose the path of Pleasing God, we end up neither pleasing Him nor learning to live by faith. Our spiritual lives are dependent upon our ability to follow. But when we choose the Trusting God path, continually admitting our brokenness and humbly embracing the sufficiency of Christ, we experience both trusting God and pleasing God. Our spiritual lives are not motivated by guilt, fear, and shame but by love, desire, and gratitude. Two paths … very different results. In the powerful words of Robert Frost, “I chose the road less traveled, and that has made all the difference.” This choice truly does make all the difference in our lives.

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

Starting with Theodor Adorno in the 1950s, people have suggested that lower intelligence predicts adherence to conservative ideology. Some but not all studies since then have supported this conclusion. More consistent has been a link between lower intelligence and a subtype of conservatism, namely right-wing authoritarianism (RWA, a fondness for hierarchy). ... The standard, convincing explanation for the link is that RWA provides simple answers, ideal for people with poor abstract reasoning skills. The literature has two broad themes. One is that rightists are relatively uncomfortable with ambiguity; ... . The other is that leftists, well, think harder, have a greater capacity for what the political scientist Philip Tetlock of the University of Pennsylvania calls "integrative complexity". In one study, conservatives and liberals, when asked about the causes of poverty, both tended toward personal attributions (“They’re poor because they’re lazy”). But only if they had to make snap judgments. Give people more time, and liberals shifted toward situational explanations (“Wait, things are stacked against the poor”). In other words, conservatives start gut and stay gut; liberals go from gut to head. ... Why? Some have suggested it’s a greater respect for thinking, which readily becomes an unhelpful tautology. Linda Skitka of the University of Illinois emphasizes how the personal attributions of snap judgments readily feel dissonant to liberals, at odds with their principles; thus they are motivated to think their way to a more consonant view. In contrast, even with more time, conservatives don’t become more situational, because there’s no dissonance.

There is a wealth of historical data that suggests we prefer a balance of leisure and toil. But we have been convinced through more than two hundred years of propaganda that inactivity is the same as laziness, and that leisure is a shameful waste of time. If you think I’m using the word propaganda metaphorically, you’re wrong. Let’s dial it back to the 1920s for a moment. The battle over work hours was still being fiercely fought throughout the industrialized world, but the workers were winning. The punishing days of the nineteenth century were far behind us, and workdays were getting shorter and shorter in most industries. There seems to have been a realization among employers that they couldn’t win a direct fight, so they used more subtle tactics learned during World War I. Employers realized they could borrow strategies from the War Department in order to motivate the production line.

At midnight she went to brush her teeth and he turned the lights off in the kitchen. Emerging from the bathroom she said: See, I obviously had an ulterior motive, because I brought my toothbrush. She followed him into his room and he shut the door behind them, saying something inaudible. She laughed, and through the door her laughter was softened and musical. In the darkness the main room of the apartment lay quiet again and still. Two empty bowls had been left in the sink, two spoons, and empty water glass with a faint print of clear lip balm on the rim. Through the door the sound of conversation murmured on, the words rounded out, indistinct, and by one in the morning silence had fallen. At half past five the sky began to lighten in the east-facing living room window, from black to blue and then to silvery white. Another day. The call of a crow from an overhead power line. The sound of buses in the street.

The Coach’s head was oblong with tiny slits that served as eyes, which drifted in tides slowly inward, as though the face itself were the sea or, in fact, a soup of macromolecules through which objects might drift, leaving in their wake, ripples of nothingness. The eyes—they floated adrift like land masses before locking in symmetrically at seemingly prescribed positions off-center, while managing to be so closely drawn into the very middle of the face section that it might have seemed unnecessary for there to have been two eyes when, quite likely, one would easily have sufficed. These aimless, floating eyes were not the Coach’s only distinctive feature—for, in fact, connected to the interior of each eyelid by a web-like layer of rubbery pink tissue was a kind of snout which, unlike the eyes, remained fixed in its position among the tides of the face, arcing narrowly inward at the edges of its sharp extremities into a serrated beak-like projection that hooked downward at its tip, in a fashion similar to that of a falcon’s beak. This snout—or beak, rather—was, in fact, so long and came to such a fine point that as the eyes swirled through the soup of macromolecules that comprised the man’s face, it almost appeared—due to the seeming thinness of the pink tissue—that the eyes functioned as kinds of optical tether balls that moved synchronously across the face like mirror images of one another. 'I wore my lizard mask as I entered the tram, last evening, and people found me fearless,' the Coach remarked, enunciating each word carefully through the hollow clack-clacking sound of his beak, as its edges clapped together. 'I might have exchanged it for that of an ox and then thought better. A lizard goes best with scales, don’t you think?' Bunnu nodded as he quietly wondered how the Coach could manage to fit that phallic monstrosity of a beak into any kind of mask, unless, in fact, this disguise of which he spoke, had been specially designed for his face and divided into sections in such a way that they could be readily attached to different areas—as though one were assembling a new face—in overlapping layers, so as to veil, or perhaps even amplify certain distinguishable features. All the same, in doing so, one could only imagine this lizard mask to be enormous to the extent that it would be disproportionate with the rest of the Coach’s body. But then, there were ways to mask space, as well—to bend light, perhaps, to create the illusion that something was perceptibly larger or smaller, wider or narrower, rounder or more linear than it was in actuality. That is to say, any form of prosthesis designed for the purposes of affecting remedial space might, for example, have had the capability of creating the appearance of a gap of void in occupied space. An ornament hangs from the chin, let’s say, as an accessory meant to contour smoothly inward what might otherwise appear to be hanging jowls. This surely wouldn’t be the exact use that the Coach would have for such a device—as he had no jowls to speak of—though he could certainly see the benefit of the accessory’s ingenuity. This being said, the lizard mask might have appeared natural rather than disproportionate given the right set of circumstances. Whatever the case, there was no way of even knowing if the Coach wasn’t, in fact, already wearing a mask, at this very moment, rendering Bunnu’s initial appraisal of his character—as determined by a rudimentary physiognomic analysis of his features—a matter now subject to doubt. And thus, any conjecture that could be made with respect to the dimensions or components of a lizard mask—not to speak of the motives of its wearer—seemed not only impractical, but also irrelevant at this point in time.

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

I have no fear about the outcome of our struggle in Birmingham, even if our motives are at present misunderstood. We will reach the goal of freedom in Birmingham and all over the nation, because the goal of America is freedom. Abused and scorned though we may be, our destiny is tied up with America's destiny. Before the pilgrims landed at Plymouth, we were here. Before the pen of Jefferson etched the majestic words of the Declaration of Independence across the pages of history, we were here. For more than two centuries our forebears labored in this country without wages; they made cotton king; they built the homes of their masters while suffering gross injustice and shameful humiliation—and yet out of a bottomless vitality they continued to thrive and develop. If the inexpressible cruelties of slavery could not stop us, the opposition we now face will surely fail. We will win our freedom because the sacred heritage of our nation and the eternal will of God are embodied in our echoing demands.

Westcliff paused at the bedside and glanced at the two women. “This is going to be rather unpleasant,” he said. “Therefore, if anyone has a weak stomach…” His gaze lingered meaningfully on Lillian, who grimaced. “I do, as you well know,” she admitted. “But I can overcome it if necessary.” A sudden smile appeared on the earl’s impassive face. “We’ll spare you for now, love. Would you like to go to another room?” “I’ll sit by the window,” Lillian said, and sped gratefully away from the bed. Westcliff glanced at Evie, a silent question in his eyes. “Where shall I stand?” she asked. “On my left. We’ll need a great many towels and rags, so if you would be willing to replace the soiled ones when necessary—” “Yes, of course.” She took her place beside him, while Cam stood on his right. As Evie looked up at Westcliff’s bold, purposeful profile, she suddenly found it hard to believe that this powerful man, whom she had always found so intimidating, was willing to go to this extent to help a friend who had betrayed him. A rush of gratitude came over her, and she could not stop herself from tugging lightly at his shirtsleeve. “My lord…before we begin, I must tell you…” Westcliff inclined his dark head. “Yes?” Since he wasn’t as tall as Sebastian, it was a relatively easy matter for Evie to stand on her toes and kiss his lean cheek. “Thank you for helping him,” she said, staring into his surprised black eyes. “You’re the most honorable man I’ve ever known.” Her words caused a flush to rise beneath the sun-bronzed tan of his face, and for the first time in their acquaintance the earl seemed at a loss for words. Lillian smiled as she watched them from across the room. “His motives are not completely heroic,” she said to Evie. “I’m sure he’s relishing the opportunity to literally pour salt on St. Vincent’s wounds.” Despite the facetious remark, Lillian went deadly pale and gripped the chair arms as Westcliff took a thin, gleaming lancet in hand and proceeded to gently open and drain the wound.

Well brought up folks no longer believe in the devil, but as their ideas are no more rational than those of our nurses, they do but disguise devil and angel under a pedantic wordiness honored with the name of philosophy. They do not say "devil" nowadays, but "the flesh," or "the passions." The"angel" is replaced by the words "conscience" or "soul," by "reflection of the thought of a divine creator" or "the Great Architect," as the Free- Masons say. But man's action is still represented as the result of a struggle between two hostile elements. And a man is always considered virtuous just in the degree to which one of these two elements --the soul or conscience-- is victorious over the other --the flesh or passions. It is easy to understand the astonishment of our great-grandfathers when the English philosophers, and later the Encyclopedists, began to affirm in opposition to these primitive ideas that the devil and the angel had nothing to do with human action, but that all acts of man, good or bad, useful or baneful, arise from a single motive: the lust for pleasure.

One of the things that I’ve always felt missing from funerals and services is the voice of the man or woman who was the deceased’s partner in life. I’ve always wanted to hear from the person who’d loved them more than anyone. Biblically, the two become one flesh--the spouse is their other half. It has always seemed to me that his or her voice was critical to truly understanding who the deceased was in life. I also felt that American Sniper had told only part of Chris’s story--an angry part in much of it. There was so much more to him that I wanted the world to know. People said Chris was blessed that I hung in there during his service to our country; in fact, I was the one who was blessed. I wanted everyone to hear me say that. Beforehand, a friend suggested I have a backup in case I couldn’t finish reading my speech--a “highway option,” as Chris used to call it: the way out if things didn’t go as planned. I refused. I didn’t want a way out. It wasn’t supposed to be easy. Knowing that I had to go through with it, that I had to finish--that was my motivator. That was my guarantee that I would finish, that I would keep moving into the future, as painful as it surely would be. When you think you cannot do something, think again. Chris always said, “The body will do whatever the mind tells it to.” I am counting on that now. I stand before you a broken woman, but I am now and always will be the wife of a man who is a warrior both on the battlefield and off. Some people along the way told Chris that through it all, he was lucky I stayed with him. I am standing before you now to set the record straight. Remember this: I am the one who is literally, in every sense of the word, blessed that Chris stayed with me. I feel compelled to tell you that I am not a fan of people romanticizing their loved ones in death. I don’t need to romanticize Chris, because our reality is messy, passionate, full of every extreme emotion known to man, including fear, compassion, anger, pain, laughing so hard we doubled over and hugged it out, laughing when we were irritated with each other and laughing when we were so in love it felt like someone hung the moon for only us… I looked at the kids as I neared the end, talking to them and only them. Tears ran from their faces. Bubba’s head hung down. It broke my heart. I kept reading. Then I was done.

Looking back on all my interviews for this book, how many times in how many different contexts did I hear about the vital importance of having a caring adult or mentor in every young person’s life? How many times did I hear about the value of having a coach—whether you are applying for a job for the first time at Walmart or running Walmart? How many times did I hear people stressing the importance of self-motivation and practice and taking ownership of your own career or education as the real differentiators for success? How interesting was it to learn that the highest-paying jobs in the future will be stempathy jobs—jobs that combine strong science and technology skills with the ability to empathize with another human being? How ironic was it to learn that something as simple as a chicken coop or the basic planting of trees and gardens could be the most important thing we do to stabilize parts of the World of Disorder? Who ever would have thought it would become a national security and personal security imperative for all of us to scale the Golden Rule further and wider than ever? And who can deny that when individuals get so super-empowered and interdependent at the same time, it becomes more vital than ever to be able to look into the face of your neighbor or the stranger or the refugee or the migrant and see in that person a brother or sister? Who can ignore the fact that the key to Tunisia’s success in the Arab Spring was that it had a little bit more “civil society” than any other Arab country—not cell phones or Facebook friends? How many times and in how many different contexts did people mention to me the word “trust” between two human beings as the true enabler of all good things? And whoever thought that the key to building a healthy community would be a dining room table? That’s why I wasn’t surprised that when I asked Surgeon General Murthy what was the biggest disease in America today, without hesitation he answered: “It’s not cancer. It’s not heart disease. It’s isolation. It is the pronounced isolation that so many people are experiencing that is the great pathology of our lives today.” How ironic. We are the most technologically connected generation in human history—and yet more people feel more isolated than ever. This only reinforces Murthy’s earlier point—that the connections that matter most, and are in most short supply today, are the human-to-human ones.

[A Tibetan Legend] "There comes a time when all life on Earth is in danger. Barbarian powers have arisen. Although they waste their wealth in preparations to annihilate each other, they have much in common: weapons of unfathomable devastation and technologies that lay waste the world. It is now, when the future of all beings hangs by the frailest of threads, that the kingdom of Shambhala emerges. "You cannot go there, for it is not a place. It exists in the hearts and minds of the Shambhala warriors. But you cannot recognize a Shambhala warrior by sight, for there is no uniform or insignia, there are no banners. And there are no barricades from which to threaten the enemy, for the Shambhala warriors have no land of their own. Always they move on the terrain of the barbarians themselves. "Now comes the time when great courage is required of the Shambhala warriors, moral and physical courage. For they must go into the very heart of the barbarian power and dismantle the weapons. To remove these weapons, in every sense of the word, they must go into the corridors of power where the decisions are made. "The Shambhala warriors know they can do this because the weapons are manomaya, mind-made. This is very important to remember, Joanna. These weapons are made by the human mind. So they can be unmade by the human mind! The Shambhala warriors know that the dangers that threaten life on Earth do not come from evil deities or extraterrestrial powers. They arise from our own choices and relationships. So, now, the Shambhala warriors must go into training. "How do they train?" I asked. "They train in the use of two weapons." "The weapons are compassion and insight. Both are necessary. We need this first one," he said, lifting his right hand, "because it provides us the fuel, it moves us out to act on behalf of other beings. But by itself it can burn us out. So we need the second as well, which is insight into the dependent co-arising of all things. It lets us see that the battle is not between good people and bad people, for the line between good and evil runs through every human heart. We realize that we are interconnected, as in a web, and that each act with pure motivation affects the entire web, bringing consequences we cannot measure or even see. "But insight alone," he said, "can seem too cool to keep us going. So we need as well the heat of compassion, our openness to the world's pain. Both weapons or tools are necessary to the Shambhala warrior.

Every problem has a solution”. I have never come across a problem which couldn’t be solved. However, in order to solve a problem, we need two things – a. Define what the problem is? For example, “I am not happy with my job” is a generalized statement. Detect the root cause; is your reporting manager’s behavior is a problem? Is your inability to cope with the demands of your job a problem? Are the processes and the systems you need to follow to complete your job a problem? Is your compensation a problem? Are you not motivated enough to do your job? Is work-life balance a problem? Often, we combine multiple problems into one and then look for one solution to solve them all. It doesn’t work that way. b. Take ownership to find a solution to your problem and stay committed until you find a solution. There is a saying, “Problem is not a problem. It is our approach towards the problem that’s the primary cause of the problem”. And, most importantly, it is YOU who need to solve problems of your life...problems that are bothering you. So, take the ownership. If you are not able to define your problem in less than TEN words and if you don’t take the ownership of resolving it and you still cry about problems in your life...that process is called ranting, playing blame games, spreading negativity, etc.

But there is one privilege the Gy-ei carefully retain, and the desire for which perhaps forms the secret motive of most lady asserters of woman rights above ground. They claim the privilege, here usurped by men, of proclaiming their love and urging their suit; in other words, of being the wooing party rather than the wooed. Such a phenomenon as an old maid does not exist among the Gy-ei. Indeed it is very seldom that a Gy does not secure any An upon whom she sets her heart, if his affections be not strongly engaged elsewhere. However coy, reluctant, and prudish, the male she courts may prove at first, yet her perseverance, her ardour, her persuasive powers, her command over the mystic agencies of vril, are pretty sure to run down his neck into what we call “the fatal noose.” Their argument for the reversal of that relationship of the sexes which the blind tyranny of man has established on the surface of the earth, appears cogent, and is advanced with a frankness which might well be commended to impartial consideration. They say, that of the two the female is by nature of a more loving disposition than the male—that love occupies a larger space in her thoughts, and is more essential to her happiness, and that therefore she ought to be the wooing party; that otherwise the male is a shy and dubitant creature—that he has often a selfish predilection for the single state—that he often pretends to misunderstand tender glances and delicate hints—that, in short, he must be resolutely pursued and captured.

This, of course, gives rise to the argument of the invalidation of the Old Testament with the coming of the New, the idea being that the actions of Jesus were so antithesis to the “laws” prescribed in Exodus and Leviticus that the modern Christian should base the standards of his doctrine on the teaching of the son of their god instead. There are several large flaws with this reasoning, my favorite being the most obvious: no one does it, and if they did, what would be the point of keeping the Old Testament? How many Christian sermons have been arched around Old Testament verses, or signs waved at protests and marches bearing Leviticus 18:22, etc? Where stands the basis for the need to splash the Decalogue of Exodus in public parks and in school rooms, or the continuous reference of original sin and the holiness of the sabbath (which actually has two distinctly different definitions in the Old Testament)? A group of people as large as the Christian nation cannot possibly hope to avoid the negative reaction of Old Testament nightmares (e.g. genocide, rape, and infanticide, amongst others) by claiming it shares no part of their modern doctrine when, in actuality, it overflows with it. Secondly, one must always remember that the New Testament is in constant coherence with proving the prophecy of the Old Testament, continuously referring to: “in accordance with the prophet”, etc., etc., ad nauseum—the most important of which coming from the words of Jesus himself: “Do not think I have come to abolish the law or the prophets. I have not come to abolish but to fulfill. Amen, I say to you, until heaven and earth pass away, not the smallest part or the smallest part of a letter will pass from the law, until all things have taken place.” (Matthew 5:17) And even this is hypocritical, considering how many times Jesus himself stood in the way of Mosaic law, most notably against the stoning of the woman taken by the Pharisees for adultery, the punishment of which should have resulted in her death by prophetic mandate of the Old Testament despite the guilt that Jesus inflicted upon her attackers (a story of which decent evidence has been discovered by Bart Ehrman and others suggesting that it wasn’t originally in the Gospel of John in the first place [7]). All of this, of course, is without taking into account the overwhelming pile of discrepancies that is the New Testament in whole, including the motivation for the holy family to have been in Bethlehem versus Nazareth in the first place (the census that put them there or the dream that came to Joseph urging him to flee); the first three Gospels claim that the Eucharist was invented during Passover, but the Fourth says it was well before, and his divinity is only seriously discussed in the Fourth; the fact that Herod died four years before the Current Era; the genealogy of Jesus in the line of David differs in two Gospels as does the minutiae of the Resurrection, Crucifixion, and the Anointment—on top of the fact that the Gospels were written decades after the historical Jesus died, if he lived at all.

A long time ago Ian had told her he was half in love with her, yet now that they were betrothed he’d never spoken a word of it, had not even pretended. She wasn’t certain of his motives or his feelings; she wasn’t certain of her own, either. All she really knew was that the sight of his hard, handsome face with its chiseled features, and hold amber eyes never failed to make her entire being feel tense and alive. She knew he liked to kis her, and that she very much liked being kissed by him. Added to his other attractions was something else that drew her inexorably to him: From their very first meeting, Elizabeth had sensed that beneath his bland sophistication and rugged virility Ian Thornton had a depth that most people lacked. “It’s so hard to know,” she whispered, “how I ought to feel or what I ought to think. And I have the worst feeling it’s not going to matter what I know or what I think,” she added almost sadly, “because I am going to love him.” She opened her eyes and looked at Alex. “It’s happening, and I cannot stop it. It was happening two years ago, and I couldn’t stop it then, either. So you see,” she added with a sad little smile, “it would be so much nicer for me if you could love him just a little, too.” Alex reached across the table and took Elizabeth’s hands in hers. “If you love him, then he must be the very best of men. I shall henceforth make it a point to see all his best qualities!” Alex hesitated, and then she hazarded the question: “Elizabeth, does he love you?” Elizabeth shook her head. “He wants me, he says, and he wants children.” Alex swallowed embarrassed laughter. “He what?” “He wants me, and he wants children.” A funny, knowing smile tugged at Alexandra’s lips. “You didn’t tell me he said the first part. I am much encouraged,” she teased while a rosy blush stole over her cheeks. “I think I am, too,” Elizabeth admitted, drawing a swift, searching look from Alex. “Elizabeth, this is scarcely the time to discuss this-in fact,” Alex added, her flush deepening. “I don’t think there is a really good time to discuss it-but has Lucinda explained to you how children are conceived?” “Yes, of course,” Elizabeth said without hesitation. “Good, because I would have been the logical one otherwise, and I still remember my reaction when I found out. It was not a pretty sight,” she laughed. “On the other hand, you were always much the wiser girl than I.” “I don’t think so at all,” Elizabeth said, but she couldn’t imagine what there was, really, to blush about. Children, Lucinda had told her when she’d asked, were conceived when a husband kissed his wife in be. And it hurt the first time. Ian’s kisses were sometimes almost bruising, but they never actually hurt, and she enjoyed them terribly. As if speaking her feelings aloud to Alexandra had somehow relieved her of the burden of trying to deal with them, Elizabeth was so joyously relaxed that she suspected Ian noticed it at once when the men joined them in the drawing room. Ian did notice it; in fact, as they sat down to play a game of cards in accordance with Elizabeth’s cheery suggestion, he noticed there was a subtle but distinct softening in the attitudes of both ladies toward him.

Understanding sex, can mean understanding the deepest drive in human life. For some people it can mean everything. For others it becomes a motive for conquest. People stand in the middle of the crossroads, between the paths of freedom or self-control. They can never truly be between the two intersections without feeling hypocrites. Sex clearly cannot be a selfless path of virtue. It contains ambivalent values. Often the opposite. Is there any other motive for sex apart from the desire to fulfill one's own pleasure? Is it for love or whatever. It is impossible for people to avoid the trap of the ego. They cannot escape from selflessness, as a form of certainty that they are wanted, needed and worthy of being loved and owned. This is what compels them to rid themselves of the burden of pretense, to stand completely naked and shameless as a unity of thought and desire. Become an integral part of their own spirit, soul and body. Prepared to accept the consequences of the most shallow consciousness, wildest imagination, the most absurd thoughts, and values ​​that reflect their own personality that can not be denied or ignored. Sex is a very basic instinctive call. Like a magnet that attracts everything. Everyone will be motivated to look for and find other people who are able to reflect the desires and innermost thoughts of themselves who are willing to accept and also give with any motive. Therefore sex is not compulsion. They are born from a consciousness. Where in this human consciousness, people can ignore the limitations of their own values. Even to break the taboo word. But there actually lies the contradiction.

If we’re not careful, the automation of mental labor, by changing the nature and focus of intellectual endeavor, may end up eroding one of the foundations of culture itself: our desire to understand the world. Predictive algorithms may be supernaturally skilled at discovering correlations, but they’re indifferent to the underlying causes of traits and phenomena. Yet it’s the deciphering of causation—the meticulous untangling of how and why things work the way they do—that extends the reach of human understanding and ultimately gives meaning to our search for knowledge. If we come to see automated calculations of probability as sufficient for our professional and social purposes, we risk losing or at least weakening our desire and motivation to seek explanations, to venture down the circuitous paths that lead toward wisdom and wonder. Why bother, if a computer can spit out “the answer” in a millisecond or two? In his 1947 essay “Rationalism in Politics,” the British philosopher Michael Oakeshott provided a vivid description of the modern rationalist: “His mind has no atmosphere, no changes of season and temperature; his intellectual processes, so far as possible, are insulated from all external influence and go on in the void.” The rationalist has no concern for culture or history; he neither cultivates nor displays a personal perspective. His thinking is notable only for “the rapidity with which he reduces the tangle and variety of experience” into “a formula.”54 Oakeshott’s words also provide us with a perfect description of computer intelligence: eminently practical and productive and entirely lacking in curiosity,

The black magic that evil-minded people of all religions practice for their ugly and inhuman motives. The modern world ignores that and even do not believe in it; however, it exists, and it sufficiently works too. When I was an assistant editor, in an evening newspaper, I edited and published such stories. As a believer, I believe that. However, not that can affect everyone; otherwise, every human would have been under the attack of it. No one can explain and define black magic and such practices. The scientists today fail to recognize such a phenomenon; therefore, routes are open for black magic to proceeds its practices without hindrances. One can search online websites, and YouTube; it will realize a large number of the victims of that the evil practice by evil-minded peoples of various societies. The magic, black magic, or evil power exists, and it works too. Evil power causes, effects, and appears, as diseases and psychological issues since no one can realize, trace, and prove that horror practice; it is the secret and privilege of the evil-minded people that law fails to catch and punish them, for such crime. I exemplify here, the two events briefly, one a very authentic that I suffered from it and another, a person, who also became a victim of it. The first, when I landed on the soil of the Netherlands, I thought, I was in the safest place; however, within one year, I faced the incident, which was a practice of my family, involving my brothers, my country mates, who lived in the Netherlands. The most suspected were the evil-minded people of the Ahmadiyya movement of Surinam people, and possibly my ex-wife and a Pakistani couple. I had seen the evidence of the black magic, which my family did upon me, but I could not trace the reality of other suspected ones that destroyed my career, future, health, and even life. The second, a Pakistani, who lived in Germany, for several years, as an active member of the Ahmadiyya Movement, he told me his story briefly, during a trip to London, attending a literary gathering. He received a gold medal for his poetry work, and also he served Ahmadiyya TV channel; however when he became a real Muslim; as a result, Ahmadiyya worriers turned against him. When they could not force him to back in their group, they practiced the devil's work to punish him. The symptoms of magic were well-known to me that he told me since I bore that on my body too. The multiple other stories that reveal that the Ahmadiyya Movement, possibly practices black magic ways, to achieve its goals. As my observation, they involve, to eliminate Muslim Imams and scholars, who cause the failure of that new religion and false prophet, claiming as Jesus. I am a victim of their such practices. Social Media and such websites are a stronghold of their activities. In Pakistan, they are active, in the guise of the real Muslims, to dodge the simple ones, as they do in Europe and other parts of the word. Such possibility and chance can be possible that use of drugs and chemicals, to defeat their opponents, it needs, wide-scale investigation to save, the humanity. The incident that occurred to me, in the Netherlands, in 1980, I tried and appealed to the authorities of the Netherlands, but they openly refused to cooperate that. However, I still hope and look forward to any miracle that someone from somewhere gives the courage to verify that.

Imagine the following experiment, performed by the developmental psychologist Grazyna Kochanska. A kind woman hands a toy to a toddler, explaining that the child should be very careful because it’s one of the woman’s favorites. The child solemnly nods assent and begins to play with the toy. Soon afterward, it breaks dramatically in two, having been rigged to do so. The woman looks upset and cries, “Oh my!” Then she waits to see what the child does next. Some children, it turns out, feel a lot more guilty about their (supposed) transgression than others. They look away, hug themselves, stammer out confessions, hide their faces. And it’s the kids we might call the most sensitive, the most high-reactive, the ones who are likely to be introverts who feel the guiltiest. Being unusually sensitive to all experience, both positive and negative, they seem to feel both the sorrow of the woman whose toy is broken and the anxiety of having done something bad. (In case you’re wondering, the woman in the experiments quickly returned to the room with the toy “fixed” and reassurances that the child had done nothing wrong.) In our culture, guilt is a tainted word, but it’s probably one of the building blocks of conscience. The anxiety these highly sensitive toddlers feel upon apparently breaking the toy gives them the motivation to avoid harming someone’s plaything the next time. By age four, according to Kochanska, these same kids are less likely than their peers to cheat or break rules, even when they think they can’t be caught. And by six or seven, they’re more likely to be described by their parents as having high levels of moral traits such as empathy. They also have fewer behavioral problems in general.

He had tenderness in his heart—“a soft place,” as Nicholas Higgins called it; but he had some pride in concealing it; he kept it very sacred and safe, and was jealous of every circumstance that tried to gain admission. But if he dreaded exposure of his tenderness, he was equally desirous that all men should recognise his justice; and he felt that he had been unjust in giving so scornful a hearing to any one who had waited, with humble patience, for five hours, to speak to him. That the man had spoken saucily to him when he had the opportunity, was nothing to Mr. Thornton. He rather liked him for it; and he was conscious of his own irritability of temper at the time, which probably made them both quits. It was the five hours of waiting that struck Mr. Thornton. He had not five hours to spare, himself; but one hour—two hours, of his hard penetrating intellectual, as well as bodily labour, did he give up to going about collecting evidence as to the truth of Higgins’s story, the nature of his character, the tenor of his life. He tried not to be, but was convinced that all that Higgins had said was true. And then the conviction went in, as if by some spell, and touched the latent tenderness of his heart; the patience of the man, the simple generosity of the motive (for he had learnt about the quarrel between Boucher and Higgins), made him forget entirely the mere reasonings of justice, and overleap them by a diviner instinct. He came to tell Higgins he would give him work; and he was more annoyed to find Margaret there than by hearing her last words; for then he understood that she was the woman who had urged Higgins to come to him; and he dreaded the admission of any thought of her, as a motive to what he was doing solely because it was right.

...he [Perry Hildebrandt] broached the subject of goodness and its relation to intelligence. He'd come to the reception for selfless reasons, but he now saw that he might get not only a free buzz but free advise from, as it were, two professionals. 'I suppose what I'm asking,' he said, 'is whether goodness can ever truly be its own reward, or whether, consciously or not, it always serves some personal instrumentality.' Reverend Walsh [Trinity Lutheran] and the rabbi [Meyer] exchanged glances in which Perry detected pleasant surprise. It gratified him to upset their expectations of a fifteen-year-old. 'Adam may have a different answer,' the rabbi said, but in the Jewish faith there is really only one measure of righteousness: Do you celebrate God and obey His commandments?' 'That would suggest,' Perry said, 'that goodness and God are essentially synonymous.' 'That's the idea,' the rabbi said. 'In biblical times, when God manifested Himself more directly. He could seem like quite the hard-ass--striking people blind for trivial offenses, telling Abraham to kill his son. But the essence of the Jewish faith is that God does what He does, and we obey Him.' 'So, in other words, it doesn't matter what a righteous person's private thoughts are, so long as he obeys the letter of God's commandments?' 'And worships Him, yes. Of course, at the level of folk wisdom, a man can be righteous without being a -mensch.- I'm sure you see this, too, Adam--the pious man who makes everyone around him miserable. That might be what Perry is asking about.' 'My question,' Perry said, 'is whether we can ever escape our selfishness. Even if you bring in God, and make him the measure of goodness, the person who worships and obeys Him still wants something for himself. He enjoys the feeling of being righteous, or he wants eternal life, or what have you. If you're smart enough to think about it, there's always some selfish angle.' The rabbi smiled. 'There may be no way around it, when you put it like that. But we "bring in God," as you say--for the believer, of course, it's God who brought -us- in--to establish a moral order in which your question becomes irrelevant. When obedience is the defining principle, we don't need to police every little private thought we might have.' 'I think there's more to Perry's question, though,' Reverend Walsh said. 'I think he is pointing to sinfulness, which is our fundamental condition. In Christian faith, only one man has ever exemplified perfect goodness, and he was the Son of God. The rest of us can only hope for glimmers of what it's like to be truly good. When we perform an act of charity, or forgive an enemy, we feel the goodness of Christ in our hearts. We all have an innate capability to recognize true goodness, but we're also full of sin, and those two parts of us are constantly at war.' 'Exactly,' Perry said. 'How do I know if I'm really being good or if I'm just pursuing a sinful advantage?' 'The answer, I would say, is by listening to your heart. Only your heart can tell you what your true motive is--whether it partakes of Christ. I think my position is similar to Rabbi Meyer's. The reason we need faith--in our case, faith in the Lord Jesus Christ--is that it gives us a rock-solid basis for evaluating our actions. Only through faith in the perfection of our Savior, only by comparing our actions to his example, only by experiencing his living presence in our hearts, can we hope to be forgiven for the more selfish thoughts we might have. Only faith in Christ redeems us. Without him, we're lost in a sea of second-guessing our motives.

At a time when I believed what people told me, I should have been tempted to believe Germany, then Bulgaria, then Greece when they proclaimed their pacific intentions. But since my life with Albertine and with Françoise had accustomed me to suspect those motives they did not express, I did not allow any word, however right in appearance of William II, Ferdinand of Bulgaria or Constantine of Greece to deceive my instinct which divined what each one of them was plotting. Doubtless my quarrels with Françoise and with Albertine had only been little personal quarrels, mattering only to the life of that little spiritual cellule which a human being is. But in the same way as there are bodies of animals, human bodies, that is to say, assemblages of cellules, which, in relation to one of them alone, are as great as a mountain, so there exist enormous organised groupings of individuals which we call nations; their life only repeats and amplifies the life of the composing cellules and he who is not capable of understanding the mystery, the reactions and the laws of those cellules, will only utter empty words when he talks about struggles between nations. But if he is master of the psychology of individuals, then these colossal masses of conglomerate individuals facing one another will assume in his eyes a more formidable beauty than a fight born only of a conflict between two characters, and he will see them on the scale on which the body of a tall man would be seen by infusoria of which it would require more than ten thousand to fill one cubic milimeter. Thus for some time past the great figure of France, filled to its perimeter with millions of little polygons of various shapes and the other figure of Germany filled with even more polygons were having one of those quarrels which, in a smaller measure, individuals have.

But what do we pray for if we aren’t asking God to tell us exactly what to do? Well, first of all we pray for illumination. We ask God to open our minds so we can understand the Scriptures and apply them to our lives. Don’t forget about this prayer. God can show you amazingly relevant things in His Word if you ask Him to. Second, pray for wisdom. We have not because we ask not. God wants us to make good decisions that will help us be more like Christ and bring Him glory. Third, pray for things that you already know are God’s will. Pray for good motives in your decision making. Pray for an attitude of trust and faith and obedience. Pray for humility and teachability. Pray for His gospel to spread. You know that He wants these things in the world and for your life. Pray for them. Seek first His kingdom and His righteousness, as Jesus asked us to (Matthew 6:33). And then after you’ve prayed and studied and sought advice, make a decision and don’t hyper-spiritualize it. Do what seems best. Sometimes you won’t have time to pray and read and seek counsel for a month. That’s why the way of wisdom is about more than getting a decisive word about one or two big decisions in life. The way of wisdom is a way of life. And when it’s a way of life, you are freer than you realize. If you are drinking deeply of godliness in the Word and from others and in your prayer life, then you’ll probably make God-honoring decisions. In fact, if you are a person of prayer, full of regular good counsel from others, and steeped in the truth of the Word, you should begin to make many important decisions instinctively, and some of them even quickly. For most Christians, agonizing over decisions is the only sure thing we know to do, the only thing that feels safe and truly spiritual. But sometimes, oftentimes actually, it’s okay to just decide.

The world can be validly construed as a forum for action, as well as a place of things. We describe the world as a place of things, using the formal methods of science. The techniques of narrative, however – myth, literature, and drama – portray the world as a forum for action. The two forms of representation have been unnecessarily set at odds, because we have not yet formed a clear picture of their respective domains. The domain of the former is the 'objective world' – what is, from the perspective of intersubjective perception. The domain of the latter is 'the world of value' – what is and what should be, from the perspective of emotion and action. The world as forum for action is 'composed,' essentially, of three constituent elements, which tend to manifest themselves in typical patterns of metaphoric representation. First is unexplored territory – the Great Mother, nature, creative and destructive, source and final resting place of all determinate things. Second is explored territory – the Great Father, culture, protective and tyrannical, cumulative ancestral wisdom. Third is the process that mediates between unexplored and explored territory – the Divine Son, the archetypal individual, creative exploratory 'Word' and vengeful adversary. We are adapted to this 'world of divine characters,' much as the 'objective world.' The fact of this adaptation implies that the environment is in 'reality' a forum for action, as well as a place of things. Unprotected exposure to unexplored territory produces fear. The individual is protected from such fear as a consequence of 'ritual imitation of the Great Father' – as a consequence of the adoption of group identity, which restricts the meaning of things, and confers predictability on social interactions. When identification with the group is made absolute, however – when everything has to be controlled, when the unknown is no longer allowed to exist – the creative exploratory process that updates the group can no longer manifest itself. This 'restriction of adaptive capacity' dramatically increases the probability of social aggression and chaos. Rejection of the unknown is tantamount to 'identification with the devil,' the mythological counterpart and eternal adversary of the world-creating exploratory hero. Such rejection and identification is a consequence of Luciferian pride, which states: all that I know is all that is necessary to know. This pride is totalitarian assumption of omniscience – is adoption of 'God’s place' by 'reason' – is something that inevitably generates a state of personal and social being indistinguishable from hell. This hell develops because creative exploration – impossible, without (humble) acknowledgment of the unknown – constitutes the process that constructs and maintains the protective adaptive structure that gives life much of its acceptable meaning. 'Identification with the devil' amplifies the dangers inherent in group identification, which tends of its own accord towards pathological stultification. Loyalty to personal interest – subjective meaning – can serve as an antidote to the overwhelming temptation constantly posed by the possibility of denying anomaly. Personal interest – subjective meaning – reveals itself at the juncture of explored and unexplored territory, and is indicative of participation in the process that ensures continued healthy individual and societal adaptation. Loyalty to personal interest is equivalent to identification with the archetypal hero – the 'savior' – who upholds his association with the creative 'Word' in the face of death, and in spite of group pressure to conform. Identification with the hero serves to decrease the unbearable motivational valence of the unknown; furthermore, provides the individual with a standpoint that simultaneously transcends and maintains the group.

entire project would be kicked back, and he would need to start the submission process again. The proposal had to be perfect this time. If not, he was sure his competitors would swoop in on this opportunity to launch their own devices. He had spent the last two years on this project, and he was so close—only twenty-seven days left to make all the necessary corrections. He could not afford distractions now. Too much was riding on this; his name was riding on this. He remembered what his father always told him: “No one remembers the name of the person who came in second.” These words motivated him all through high school to earn a full scholarship to Boston University, where he earned his BA and master’s degrees in computer science, and then his PhD in robotics engineering at MIT. Those degrees had driven him to start his own business, Vinchi Medical Engineering, and at age thirty-four, he still lived by those words to keep the company on top. The intercom buzzed. “Your conference call is ready on line one, Mr. Vinchi.” “What the hell were you guys thinking?” Jon barked as soon as he got on the line. Not waiting for them to answer, Jon continued, “Whose bright idea was it to submit my name to participate at this event—or any event, for that matter? This type of thing has your name written all over it, Drew. Is this your doing?” As always, Trent said it the way it was. “If you had attended the last meeting, Jon, you would have been brought up to date for this and would have had the chance to voice any opposition to your participation.” It was a moot point, Jon knew he’d missed their last meeting—actually, their last few meetings—due to his own business needs. But this stunt wasn’t solely about the meeting, and he knew it. “Trent, I have always supported the decisions you guys have made in the past, but I am not supporting this one. What makes you think I will even show? I don’t have time for this nonsense.” “Time is valuable to all of us, Jon. We all have our own companies to run besides supporting what is needed for Takes One. Either you’re fully invested in this, or you’re not. There are times when it takes more than

I have seen the First and Second Insights,” he said, stepping closer. “And I’ll tell you something. I think it is all happening just as the Manuscript says. We are changing our world view. I can see it in psychology.” “What do you mean?” He took a breath. “My field is conflict, looking at why humans treat each other so violently. We’ve always known that this violence comes from the urge humans feel to control and dominate one another, but only recently have we studied this phenomenon from the inside, from the point of view of the individual’s consciousness. We have asked what happens inside a human being that makes him want to control someone else. We have found that when an individual walks up to another person and engages in a conversation, which happens billions of times each day in the world, one of two things can happen. That individual can come away feeling strong or feeling weak, depending on what occurs in the interaction.” I gave him a puzzled look and he appeared slightly embarrassed at having rushed into a long lecture on the subject. I asked him to go on. “For this reason,” he added, “we humans always seem to take a manipulative posture. No matter what the particulars of the situation, or the subject matter, we prepare ourselves to say whatever we must in order to prevail in the conversation. Each of us seeks to find some way to control and thus to remain on top in the encounter. If we are successful, if our viewpoint prevails, then rather than feel weak, we receive a psychological boost. “In other words we humans seek to outwit and control each other not just because of some tangible goal in the outside world that we’re trying to achieve, but because of a lift we get psychologically. This is the reason we see so many irrational conflicts in the world both at the individual level and at the level of nations.” “The consensus in my field is that this whole matter is now emerging into public consciousness. We humans are realizing how much we manipulate each other and consequently we’re reevaluating our motivations. We’re looking for another way to interact. I think this reevaluation will be part of the new world view that the Manuscript speaks of.

We have learned in the course of this investigation that the libido which builds up religious structures regresses in the last analysis to the mother, and thus represents the real bond through which we are connected with our origins. When the Church Fathers derive the word religio from religare (to reconnect, link back), they could at least have appealed to this psychological fact in support of their view.71 As we have seen, this regressive libido conceals itself in countless symbols of the most heterogeneous nature, some masculine and some feminine—differences of sex are at bottom secondary and not nearly so important psychologically as would appear at first sight. The essence and motive force of the sacrificial drama consist in an unconscious transformation of energy, of which the ego becomes aware in much the same way as sailors are made aware of a volcanic upheaval under the sea. Of course, when we consider the beauty and sublimity of the whole conception of sacrifice and its solemn ritual, it must be admitted that a psychological formulation has a shockingly sobering effect. The dramatic concreteness of the sacrificial act is reduced to a barren abstraction, and the flourishing life of the figures is flattened into two-dimensionality. Scientific understanding is bound, unfortunately, to have regrettable effects—on one side; on the other side abstraction makes for a deepened understanding of the phenomena in question. Thus we come to realize that the figures in the mythical drama possess qualities that are interchangeable, because they do not have the same “existential” meaning as the concrete figures of the physical world. The latter suffer tragedy, perhaps, in the real sense, whereas the others merely enact it against the subjective backcloth of introspective consciousness. The boldest speculations of the human mind concerning the nature of the phenomenal world, namely that the wheeling stars and the whole course of human history are but the phantasmagoria of a divine dream, become, when applied to the inner drama, a scientific probability. The essential thing in the mythical drama is not the concreteness of the figures, nor is it important what sort of an animal is sacrificed or what sort of god it represents; what alone is important is that an act of sacrifice takes place, that a process of transformation is going on in the unconscious whose dynamism, whose contents and whose subject are themselves unknown but become visible indirectly to the conscious mind by stimulating the imaginative material at its disposal, clothing themselves in it like the dancers who clothe themselves in the skins of animals or the priests in the skins of their human victims.

At a time when I believed what people told me, I should have been tempted to believe Germany, then Bulgaria, then Greece when they proclaimed their pacific intentions. But since my life with Albertine and with Françoise had accustomed me to suspect those motives they did not express, I did not allow any word, however right in appearance of William II, Ferdinand of Bulgaria or Constantine of Greece to deceive my instinct which divined what each one of them was plotting. Doubtless my quarrels with Françoise and with Albertine had only been little personal quarrels, mattering only to the life of that little spiritual cellule which a human being is. But in the same way as there are bodies of animals, human bodies, that is to say, assemblages of cellules, which, in relation to one of them alone, are as great as a mountain, so there exist enormous organised groupings of individuals which we call nations; their life only repeats and amplifies the life of the composing cellules and he who is not capable of understanding the mystery, the reactions and the laws of those cellules, will only utter empty words when he talks about struggles between nations. But if he is master of the psychology of individuals, then these colossal masses of conglomerate individuals facing one another will assume in his eyes a more formidable beauty than a fight born only of a conflict between two characters, and he will see them on the scale on which the body of a tall man would be seen by infusoria of which it would require more than ten thousand to fill one cubic milimeter. Thus for some time past the great figure of France, filled to its perimeter with millions of little polygons of various shapes and the other figure of Germany filled with even more polygons were having one of those quarrels which, in a smaller measure, individuals have. But the blows that they were exchanging were regulated by those numberless boxing-matches of which Saint-Loup had explained the principles to me. And because, even in considering them from the point of view of individuals they were gigantic assemblages, the quarrel assumed enormous and magnificent forms like the uprising of an ocean which with its millions of waves seeks to demolish a secular line of cliffs or like giant glaciers which, with their slow and destructive oscillation, attempt to disrupt the frame of the mountain by which they are circumscribed. In spite of this, life continued almost the same for many people who have figured in this narrative, notably for M. de Charlus and for the Verdurins, as though the Germans had not been so near to them; a permanent menace in spite of its being concentrated in one immediate peril leaving us entirely unmoved if we do not realise it.

See? I long to be your spiritual guide. I really do, and I will. Love is my motive, rather than any elevated belief in my own knowledge, contemplative work, experience, or maturity. And may God correct what I get wrong. For he knows everything, and I only know in part.1 Now to satisfy your proud intellect, I will praise the work of contemplation. You should know that if those engaged in this work had the linguistic talent to express exactly what they’re experiencing, then every scholar of Christianity would be amazed by their wisdom. It’s true! In comparison, all theological erudition would look like total nonsense. No wonder, then, that my clumsy human speech can’t describe the immense value of this work to you, and God forbid that the limitations of our finite language should desecrate and distort it. No, this must not and will not happen. God forbid that I would ever want that! For our analysis of contemplation and the exercise itself are two entirely different things. What we say of it is not it, but merely a description. So, since we can’t define it, let’s describe it. This will baffle all intellectual conceit, especially yours, which is the sole reason I’m writing this letter. I want to start off by asking you a question. What is the essence of human spiritual perfection, and what are its qualities? I’ll answer this for you. On earth, spiritual perfection is only possible through the union between God and the human soul in consummate love. This perfection is pure and so sublime that it surpasses our human understanding, and that’s why it can’t be directly grasped or observed. But wherever we see its consequences, we know that the essence of contemplation abounds there. So, if I tell you that this spiritual discipline is better than all others, then I must first prove it by describing what mature love looks like. This spiritual exercise grows virtues. Look within yourself as you contemplate and also examine the nature of every virtue. You’ll find that all virtues are found in and nurtured by contemplation with no distortion or degeneration of their purposes. I’m not going to single out any particular virtue here for discussion. I don’t need to because you can find them described in other things I’ve written.2 I’ll only comment here that contemplative prayer, when done right, is the respectful love and ripe fruit that I discuss in your little Letter on Prayer. It’s the cloud of unknowing, the hidden love-longing offered by a pure spirit. It’s the Ark of the Covenant.3 It’s the mystical theology of Dionysius, the wisdom and treasure of his “bright darkness” and “unknown knowing.” It takes you into silence, far from thoughts and words. It makes your prayer very short. In it, you learn how to reject and forget the world.

In the uncertain hour before the morning Near the ending of interminable night At the recurrent end of the unending After the dark dove with the flickering tongue Had passed below the horizon of his homing While the dead leaves still rattled on like tin Over the asphalt where no other sound was Between three districts whence the smoke arose I met one walking, loitering and hurried As if blown towards me like the metal leaves Before the urban dawn wind unresisting. And as I fixed upon the down-turned face That pointed scrutiny with which we challenge The first-met stranger in the waning dusk I caught the sudden look of some dead master Whom I had known, forgotten, half recalled Both one and many; in the brown baked features The eyes of a familiar compound ghost Both intimate and unidentifiable. So I assumed a double part, and cried And heard another's voice cry: 'What! are you here?' Although we were not. I was still the same, Knowing myself yet being someone other— And he a face still forming; yet the words sufficed To compel the recognition they preceded. And so, compliant to the common wind, Too strange to each other for misunderstanding, In concord at this intersection time Of meeting nowhere, no before and after, We trod the pavement in a dead patrol. I said: 'The wonder that I feel is easy, Yet ease is cause of wonder. Therefore speak: I may not comprehend, may not remember.' And he: 'I am not eager to rehearse My thoughts and theory which you have forgotten. These things have served their purpose: let them be. So with your own, and pray they be forgiven By others, as I pray you to forgive Both bad and good. Last season's fruit is eaten And the fullfed beast shall kick the empty pail. For last year's words belong to last year's language And next year's words await another voice. But, as the passage now presents no hindrance To the spirit unappeased and peregrine Between two worlds become much like each other, So I find words I never thought to speak In streets I never thought I should revisit When I left my body on a distant shore. Since our concern was speech, and speech impelled us To purify the dialect of the tribe And urge the mind to aftersight and foresight, Let me disclose the gifts reserved for age To set a crown upon your lifetime's effort. First, the cold friction of expiring sense Without enchantment, offering no promise But bitter tastelessness of shadow fruit As body and soul begin to fall asunder. Second, the conscious impotence of rage At human folly, and the laceration Of laughter at what ceases to amuse. And last, the rending pain of re-enactment Of all that you have done, and been; the shame Of motives late revealed, and the awareness Of things ill done and done to others' harm Which once you took for exercise of virtue. Then fools' approval stings, and honour stains. From wrong to wrong the exasperated spirit Proceeds, unless restored by that refining fire Where you must move in measure, like a dancer.' The day was breaking. In the disfigured street He left me, with a kind of valediction, And faded on the blowing of the horn. -T.S. Eliot, "Little Gidding

There are two fundamentally different ways for the strong to bend down to the weak, for the rich to help the poor, for the more perfect life to help the “less perfect.” This action can be motivated by a powerful feeling of security, strength, and inner salvation, of the invincible fullness of one’s own life and existence. All this unites into the clear awareness that one is rich enough to share one’s being and possessions. Love, sacrifice, help, the descent to the small and the weak, here spring from a spontaneous overflow of force, accompanied by bliss and deep inner calm. Compared to this natural readiness for love and sacrifice, all specific “egoism,” the concern for oneself and one’s interest, and even the instinct of “self-preservation” are signs of a blocked and weakened life. Life is essentially expansion, development, growth in plenitude, and not “self-preservation,” as a false doctrine has it. Development, expansion, and growth are not epiphenomena of mere preservative forces and cannot be reduced to the preservation of the “better adapted.” ... There is a form of sacrifice which is a free renunciation of one’s own vital abundance, a beautiful and natural overflow of one’s forces. Every living being has a natural instinct of sympathy for other living beings, which increases with their proximity and similarity to himself. Thus we sacrifice ourselves for beings with whom we feel united and solidary, in contrast to everything “dead.” This sacrificial impulse is by no means a later acquisition of life, derived from originally egoistic urges. It is an original component of life and precedes all those particular “aims” and “goals” which calculation, intelligence, and reflection impose upon it later. We have an urge to sacrifice before we ever know why, for what, and for whom! Jesus’ view of nature and life, which sometimes shines through his speeches and parables in fragments and hidden allusions, shows quite clearly that he understood this fact. When he tells us not to worry about eating and drinking, it is not because he is indifferent to life and its preservation, but because he sees also a vital weakness in all “worrying” about the next day, in all concentration on one’s own physical well-being. ... all voluntary concentration on one’s own bodily wellbeing, all worry and anxiety, hampers rather than furthers the creative force which instinctively and beneficently governs all life. ... This kind of indifference to the external means of life (food, clothing, etc.) is not a sign of indifference to life and its value, but rather of a profound and secret confidence in life’s own vigor and of an inner security from the mechanical accidents which may befall it. A gay, light, bold, knightly indifference to external circumstances, drawn from the depth of life itself—that is the feeling which inspires these words! Egoism and fear of death are signs of a declining, sick, and broken life. ... This attitude is completely different from that of recent modern realism in art and literature, the exposure of social misery, the description of little people, the wallowing in the morbid—a typical ressentiment phenomenon. Those people saw something bug-like in everything that lives, whereas Francis sees the holiness of “life” even in a bug.

You should date a girl who reads. Date a girl who reads. Date a girl who spends her money on books instead of clothes, who has problems with closet space because she has too many books. Date a girl who has a list of books she wants to read, who has had a library card since she was twelve. Find a girl who reads. You’ll know that she does because she will always have an unread book in her bag. She’s the one lovingly looking over the shelves in the bookstore, the one who quietly cries out when she has found the book she wants. You see that weird chick sniffing the pages of an old book in a secondhand book shop? That’s the reader. They can never resist smelling the pages, especially when they are yellow and worn. She’s the girl reading while waiting in that coffee shop down the street. If you take a peek at her mug, the non-dairy creamer is floating on top because she’s kind of engrossed already. Lost in a world of the author’s making. Sit down. She might give you a glare, as most girls who read do not like to be interrupted. Ask her if she likes the book. Buy her another cup of coffee. Let her know what you really think of Murakami. See if she got through the first chapter of Fellowship. Understand that if she says she understood James Joyce’s Ulysses she’s just saying that to sound intelligent. Ask her if she loves Alice or she would like to be Alice. It’s easy to date a girl who reads. Give her books for her birthday, for Christmas, for anniversaries. Give her the gift of words, in poetry and in song. Give her Neruda, Pound, Sexton, Cummings. Let her know that you understand that words are love. Understand that she knows the difference between books and reality but by god, she’s going to try to make her life a little like her favorite book. It will never be your fault if she does. She has to give it a shot somehow. Lie to her. If she understands syntax, she will understand your need to lie. Behind words are other things: motivation, value, nuance, dialogue. It will not be the end of the world. Fail her. Because a girl who reads knows that failure always leads up to the climax. Because girls who read understand that all things must come to end, but that you can always write a sequel. That you can begin again and again and still be the hero. That life is meant to have a villain or two. Why be frightened of everything that you are not? Girls who read understand that people, like characters, develop. Except in the Twilight series. If you find a girl who reads, keep her close. When you find her up at 2 AM clutching a book to her chest and weeping, make her a cup of tea and hold her. You may lose her for a couple of hours but she will always come back to you. She’ll talk as if the characters in the book are real, because for a while, they always are. You will propose on a hot air balloon. Or during a rock concert. Or very casually next time she’s sick. Over Skype. You will smile so hard you will wonder why your heart hasn’t burst and bled out all over your chest yet. You will write the story of your lives, have kids with strange names and even stranger tastes. She will introduce your children to the Cat in the Hat and Aslan, maybe in the same day. You will walk the winters of your old age together and she will recite Keats under her breath while you shake the snow off your boots. Date a girl who reads because you deserve it. You deserve a girl who can give you the most colorful life imaginable. If you can only give her monotony, and stale hours and half-baked proposals, then you’re better off alone. If you want the world and the worlds beyond it, date a girl who reads. Or better yet, date a girl who writes.

Who will have their strength renewed? “Those who wait upon the Lord”. Waiting could signify passivity: being still. Waiting could also indicate action: serving. Waiting — either kind — can be nearly impossible while we are being run by our emotions. In learning to balance your emotions with wisdom, learning to wait upon the Lord in both senses of the word, you will find that your strength is renewed every day in every situation. On the other hand, operating out of emotions can be exhausting. In your Christian walk, the ability to discern seasons is vital. There are times in your life where immediate action is not only unnecessary, it can be damaging. There are situations in which your best course of action is to “be still and know that He is God” (Psalm 46:10). Allowing Him to speak to you in the midst of your storm, finding your peace in Christ when your life seems upside down may be exactly what is needed. There are times when patience is the order of the day, and waiting on the Lord to move or instruct you in the way you are to move is exactly what is needed. Sometimes the most difficult course to take is to wait and allow the Lord to direct your heart “into the love of God and the patience of Christ” (2 Thessalonians3:5). However difficult it may be, practicing waiting will serve you well. “Waiting” can also signify an action. A waitress will wait on you in your favorite restaurant. You may wait on, or serve, your family. In being able to discern the seasons of waiting passively, we must also be able to discern the seasons of waiting actively. Even in times when you might feel unsure of the next step, there are continually ways for you to serve the Lord: prayer, study, service to others being a few examples. In times when everything is going along smoothly, waiting actively on the Lord is always in order. Paul encourages young Timothy to “be diligent to show yourself approved” (2 Timothy 2:15). In learning to wait actively on the Lord, it is good advice for us as well. Applying ourselves to faithful service to the Lord (active waiting) will sustain us through times when the waiting requires patience and stillness. In our Christian walk, both kinds of “waiting” are needed: an active waiting on or serving the Lord, and likewise a passive waiting for the Lord to move on your behalf. As everything in our relationship with the Lord is a partnership or covenant, this waiting is a “two way street”. As we serve the Lord, He is moved to action on our behalf. Psalm 37:3-7 speaks to both kinds of waiting (parentheses mine): “Trust in the LORD (passive), and do good (active); Dwell in the land (passive), and feed on His faithfulness (active). Delight yourself also in the LORD, And He shall give you the desires of your heart. Commit your way to the LORD (active), Trust also in Him (passive), And He shall bring it to pass (the Lord’s action). He shall bring forth your righteousness as the light, And your justice as the noonday (the Lord’s action). Rest in the LORD (passive), and wait patiently for Him (passive)”. Tremendous and amazing results can come from this kind of waiting. Of course, the Lord in His generous and kind manner will send you opportunities to practice if you want to learn to wait! In His providence, those opportunities are already provided — it is for you to take advantage of them. Will you? Unfortunately, patience is not one of Ahasuerus’ virtues. He is motivated by his emotions, and seems to rush right into whatever comes into his mind without much forethought. Let’s return to Persia, and find out what Ahasuerus is rushing into today. After these things, when the wrath of King Ahasuerus subsided, he remembered... Esther 2:1 “After these things”…. By the beginning of chapter two, four years have passed since King Ahasuerus dethroned Queen Vashti. God was working through this Persian chronicler as he wrote this history

In a letter written to the play's director, Peter Wood, on 30th March 1958, just before the start of rehearsals, Pinter rightly refused to add extra lines explaining or justifying Stanley's motives in withdrawing from the world into a dingy seaside boarding-house: 'Stanley cannot perceive his only valid justification - which is he is what he is - therefore he certainly can never be articulate about it.' But Pinter came much closer than he usually does to offering an explanation of the finished work: We've agreed: the hierarchy, the Establishment, the arbiters, the socio- religious monsters arrive to affect censure and alteration upon a member of the club who has discarded responsibility (that word again) towards himself and others. (What is your opinion, by the way, of the act of suicide?) He does possess, however, for my money, a certain fibre - he fights for his life. It doesn't last long, this fight. His core being a quagmire of delusion, his mind a tenuous fuse box, he collapses under the weight of their accusation - an accusation compounded of the shit- stained strictures of centuries of 'tradition'. This gets us right to the heart of the matter. It is not simply a play about a pathetic victim brainwashed into social conformity. It is a play about the need to resist, with the utmost vigour, dead ideas and the inherited weight of the past. And if you examine the text, you notice how Pinter has toughened up the original image of the man in the Eastbourne digs with 'nowhere to go'. Pinter's Stanley Webber - a palpably Jewish name, incidentally - is a man who shores up his precarious sense of self through fantasy, bluff, violence and his own manipulative form of power-play. His treatment of Meg initially is rough, playful, teasing: he's an ersatz, scarpegrace Oedipus to her boardinghouse Jocasta. But once she makes the fateful, mood-changing revelation - 'I've got to get things in for the two gentlemen' - he's as dangerous as a cornered animal. He affects a wanton grandeur with his talk of a European concert tour. He projects his own fear on to Meg by terrorising her with stories of nameless men coming to abduct her in a van. In his first solo encounter with McCann, he tries to win him over by appealing to a shared past (Maidenhead, Fuller's tea shop, Boots library) and a borrowed patriotism ('I know Ireland very well. I've many friends there. I love that country and I admire and trust its people... I think their policemen are wonderful'). At the start of the interrogation he resists Goldberg's injunction to sit down and at the end of it he knees him in the stomach. And in the panic of the party, he attempts to strangle Meg and rape Lulu. These are hardly the actions of a supine victim. Even though Stanley is finally carried off shaven, besuited, white-collared and ostensibly tamed, the spirit of resistance is never finally quelled. When asked how he regards the prospect of being able to 'make or break' in the integrated outer world, he does not stay limply silent, but produces the most terrifying noises.

About two weeks later, on September 10, 2005, O’Kelly died of a pulmonary embolism. What O’Kelly realized, in the shadow of his final days, was the extraordinary power of a moment. He wrote: I experienced more Perfect Moments and Perfect Days in two weeks than I had in the last five years, or than I probably would have in the next five years, had my life continued the way it was going before my diagnosis. Look at your own calendar. Do you see Perfect Days ahead? Or could they be hidden and you have to find a way to unlock them? If I told you to aim to create 30 Perfect Days, could you? How long would it take? Thirty days? Six months? Ten years? Never? I felt like I was living a week in a day, a month in a week, a year in a month. Now, take a second look at the beginning of O’Kelly’s memoir, especially those final two words: “I was blessed. I was told I had three months to live.” That opportunity to live was why he felt blessed. Shouldn’t we share his zeal for moments that matter? We may have more time to live than he did, but should that be a reason to put them off? This is the great trap of life: One day rolls into the next, and a year goes by, and we still haven’t had that conversation we always meant to have. Still haven’t created that peak moment for our students. Still haven’t seen the northern lights. We walk a flatland that could have been a mountain range. It’s not easy to snap out of this tendency. It took a terminal illness for Gene O’Kelly to do it. What would it take to motivate you to create a Perfect Moment?

While the family and servants gathered reverently to view the magnificent creation, Kathleen took West’s arm and tugged him out of the room. “Something is going on here,” she said. “I want to know the real reason why the earl has invited Mr. Winterborne.” They stopped in the space beneath the grand staircase, behind the tree. “Can’t he show hospitality to a friend without an ulterior motive?” West parried. She shook her head. “Everything your brother does has an ulterior motive. Why has he invited Mr. Winterborne?” “Winterborne has his finger in many pies. I believe Devon hopes to benefit from his advice, and at some future date enter into a business deal with him.” That sounded reasonable enough. But her intuition still warned that there was something fishy about the situation. “How did they become acquainted?” “About three years ago, Winterborne was nominated for membership at two different London clubs, but was rejected by both of them. Winterborne is a commoner, his father was a Welsh grocer. So after hearing the sniggering about how Winterborne had been refused, Devon arranged to have our club, Brabbler’s, offer a membership to him. And Winterborne never forgets a favor.” “Brabbler’s?” Kathleen repeated. “What an odd name.” “It’s the word for a fellow who tends to argue over trifles.” West looked down and rubbed at a sticky spot of sap on the heel of his hand. “Brabbler’s is a second-tier club for those who aren’t allowed into White’s or Brooks’s, but it includes some of the most successful and clever men in London.” “Such as Mr. Winterborne.” “Just so.

The choices that are most powerful in generating motivation, in other words, are decisions that do two things: They convince us we’re in control and they endow our actions with larger meaning. Choosing to climb a mountain can become an articulation of love for a daughter. Deciding to stage a nursing home insurrection can become proof that you’re still alive. An internal locus of control emerges when we develop a mental habit of transforming chores into meaningful choices, when we assert that we have authority over our lives.

The final, and most important, consideration concerns personal motivation. When I started the partnership I set the motor that regulated the treadmill at “ten points better than the DOW.” I was younger, poorer and probably more competitive. Even without the three previously discussed external factors making for poorer performance, I would still feel that changed personal conditions make it advisable to reduce the speed of the treadmill. I have observed many cases of habit patterns in all activities of life, particularly business, continuing (and becoming accentuated as years pass) long after they ceased making sense. Bertrand Russell has related the story of two Lithuanian girls who lived at his manor subsequent to World War I. Regularly each evening after the house was dark, they would sneak out and steal vegetables from the neighbors for hoarding in their rooms; this despite the fact that food was bountiful at the Russell table. Lord Russell explained to the girls that while such behavior may have made a great deal of sense in Lithuania during the war, it was somewhat out of place in the English countryside. He received assenting nods and continued stealing. He finally contented himself with the observation that their behavior, strange as it might seem to the neighbors, was really not so different from that of the elder Rockefeller. Elementary

On the basis of its ethical quality, the Buddha distinguishes kamma into two major categories: the unwholesome (akusala) and the wholesome (kusala). Unwholesome kamma is action that is spiritually detrimental to the agent, morally reprehensible, and potentially productive of an unfortunate rebirth and painful results. The criterion for judging an action to be unwholesome is its underlying motives, the “roots” from which it springs. There are three unwholesome roots: greed, hatred, and delusion. From these there arises a wide variety of secondary defilements—states such as anger, hostility, envy, selfishness, arrogance, pride, presumption, and laziness—and from the root defilements and secondary defilements arise defiled actions. Wholesome kamma, on the other hand, is action that is spiritually beneficial and morally commendable; it is action that ripens in happiness and good fortune. Its underlying motives are the three wholesome roots: nongreed, nonhatred, and nondelusion, which may be expressed more positively as generosity, loving-kindness, and wisdom. Whereas actions springing from the unwholesome roots are necessarily bound to the world of repeated birth and death, actions springing from the wholesome roots may be of two kinds, mundane and world-transcending. The mundane (lokiya) wholesome actions have the potential to produce a fortunate rebirth and pleasant results within the round of rebirths. The world-transcending or supramundane (lokuttara) wholesome actions—namely, the kamma generated by developing the Noble Eightfold Path and the other aids to enlightenment—lead to enlightenment and to liberation from the round of rebirths. This is the kamma that dismantles the entire process of karmic causation.

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

word you’re telling yourself, I love you. I see you. I believe in you. Let’s go. Don’t rush it. Revel in it. This moment is for you. Q: Why do it first thing in the morning? There are two reasons to make it the start of your day: It will impact your productivity and how you show up all day. When you high five yourself first thing in the morning, you set a positive tone for your day—and research shows your mood in the morning impacts your productivity for the rest of the day. You may be surprised by the shift. Caroline told me that she was amazed by how “weirdly motivated” she felt all day after doing the high five.

It takes two to be wise: "the person with the words of wisdom and the person who receives the words of wisdom".

The easiest way to describe how to harness the galvanizing power of why is with a tool I call the belief statement. For example, most of Apple’s product launches in recent years feature slick videos with commentary from Apple designers, engineers, and executives. These videos, while camouflaged as beautiful product showcases, are actually packed with statements not about what the products do but about the design thinking behind them: in essence, the tightly held beliefs with which Apple’s design team operates. We believe our users should be at the center of everything we do. We believe that a piece of technology should be as beautiful as it is functional. We believe that making devices thinner and lighter but more powerful requires innovative problem solving. Belief statements like these are so compelling for two reasons. First, the right corporate or organizational beliefs have the ability to resonate with our personal belief systems and feelings, and move us to action. In fact, the 2018 Edelman Earned Brand study revealed that nearly two out of three people are now belief-driven buyers.4 And as we saw in our discussion of buyers’ emotional motivators in chapter 3, this works even if the beliefs stated are aspirational. For example, if my vision for my future self is someone who weighs a few pounds less and is in better physical shape, a well-timed ad from a health club or fancy kitchen blender evangelizing the benefits of a healthy lifestyle may be enough to rapidly convert me. In the case of Apple, the same phenomenon results in mobs of smitten consumers arriving at stores in droves, braving long lines and paying premium prices, as if to say, “Yes! I do believe I should be at the center of everything you do! Technology should be beautiful! Thinner? Lighter? More powerful? Of course! We share the same vision! We’re both cool!” (Although these actual words are rarely spoken aloud.) The second reason belief statements are so compelling is because they help us manifest the conviction and emotion critical to delivering our message in an authentic way.

I generally prefer the word “compassion” to care or empathy. For me, compassion is a developed moral capability, whereas care or empathy are closer to the natural capacities that make compassion possible. Humans, and many other animals, naturally have empathy for the suffering of others. Compassion, on the other hand, is a cultivated aspiration to benefit other beings. “I use the word “compassion” in the way that the Dalai Lama articulates it in his recent book, Beyond Religion: “… although compassion arises from empathy, the two are not the same. Empathy is characterized by a kind of emotional resonance—feeling with the other person. Compassion, in contrast, is not just sharing experience with others, but also wishing to see them relieved of their suffering. Being compassionate does not mean remaining entirely at the level of feeling, which could be quite draining. After all, compassionate doctors would not be very effective if they were always preoccupied with sharing their patients’ pain. Compassion means wanting to do something to relieve the hardships of others, and this desire to help, far from dragging us further into suffering ourselves, actually gives us energy and a sense of purpose and direction. When we act upon this motivation, both we and those around us benefit still more. (2011, 55)” (Compassion and being human: Deane Curtin)

The author Tim Ferriss relates a story he once heard about a novelist who had written over seventy novels. Someone asked the novelist how he was able to write so consistently and remain inspired and motivated. He replied, “Two hundred crappy words per day, that’s it.

If you want to change your life, you must be willing to do two things that are critical. Firstly, change your mind and secondly, discard what does not produce the desired results.

The contemptuous person is likely to experience feelings of low self-esteem, inadequacy, and shame. In a March 2019 New York Times opinion piece entitled Our Culture of Contempt, Arthur C. Brooks writes: “political scientists have found that our nation is more polarized than it has been at any time since the civil war. One in six Americans has stopped talking to a family member or close friend because of the 2016 election. Millions of people organized their social lives and their news exposure along with ideological lines to avoid people with opposing viewpoints.” What's our problem? A 2014 article in The Proceedings of the National Academy of Sciences on motive attribution asymmetry, the assumption that your ideology is based in love while your opponent’s is based in hate suggests an answer. The researchers found that the average republican and the average democrat today suffer from a level of motive attribution asymmetry that is comparable with that of Palestinians and Israelis. Each side thinks it's driven by a benevolence while the other side is evil and motivated by hatred, and is therefore an enemy with whom one cannot negotiate or compromise. People often say that our problem in America today is incivility or intolerance. This is incorrect. Motive attribution asymmetry leads to something far worse – contempt, which is a noxious brew of anger and disgust, and not just contempt for other people's ideas but also for other people. In the words of the philosopher Arthur Schopenhauer, contempt is “the unsullied conviction of the worthlessness of another.” Brooks goes on to say contempt makes political compromise and progress impossible. It also makes us unhappy as people. According to the American Psychological Association, “the feelings of rejection so often experienced after being treated with contempt increases anxiety, depression, and sadness. It also damages the contemptuous person by stimulating two stress hormones -- cortisol and adrenaline -- in ways both public and personal. Contempt causes us deep harm.

Kim Dokja x Hansooyoung PART 1 [I shall kill you, Yoo Joonghyuk.] ~ Kim Dokja pg 4110 46. ⸢(Looks like you still don't know how it works. The heroine loses her consciousness, her hand falling away. And the male hero awakens! You see, in all the movies I've seen so far…) pg 4112 47. These idiots, I even died so that you two could talk to each other, but this…' She figured that she really needed to give these two men a harsh earful when she arrived there. But, when she pushed past the bushes and stepped forward, the ensuing spectacle freaked her out in a rather grand manner. Kwa-aaang!! Bang!!! Yoo Joonghyuk was mercilessly slamming his sword down on Kim Dokja, currently sprawled out on the ground. "Hey!! You crazy son of a bitch!!" pg 4125 48. There were plenty of things she wanted to ask, but she chose not to. Instead, she poked Kim Dokja's cheek and spoke up. "Still, this guy looks like he got completely fooled, doesn't he." "Looks that way." "How did it go?" "He went crazy and attacked me." Han Sooyoung smirked and lightly pinched Kim Dokja's cheek as if she was proud of him. pg 4127 49. the events of her dying at Yoo Joonghyuk's sword, me fighting against him, and then, passing out from his attack, and finally, sharing a conversation with Yoo Sangah inside the Library… Han Sooyoung approached the bed before I noticed it and pinched my cheek. "In any case, Kim Dokja. You can be really adorable sometimes." pg 4144 50. The moment Han Sooyoung's fist bumped into mine, she was completely enveloped in bright light. As I watched her figure disappear, I became aware once more that she had become my companion for real. pg 4165 51. ⸢And…⸥ My heart began powerfully pounding away. ⸢The woman that I used to love.⸥ pg 4189 52. Her emotionless eyes; the beauty spot just below one of them; and her lips that always mocked me for fun, now arching up in a smooth line. "Proceed with the execution pg 4191 53. "But, should you be doing something like that? She's originally your bride, isn't she?" "Correction. She was supposed to be one. The throne was usurped on the first day of the wedding, however." Oh, I see. So, it's that sort of development? I felt just a bit relieved now. Han Sooyoung and Yoo Joonghyuk as a couple? hadn't allowed any dating at the workplace yet, so hell no. pg 4202 54. ⸢By the time you're reading this book, I…⸥ I steeled my heart and read the next line of the text. ⸢…I'd still be living a pretty good life, I guess. Hahah, were you scared?⸥ This idiot… pg 4212 55. The following words were eerily similar to a certain body of text that I was familiar with. ⸢The you reading this story will definitely make it out of here alive.⸥ Han Sooyoung's afterwords came to an end there. For the longest time, I couldn't tear my eyes away from the full-stop at the end of the sentencepg4216 56. "Looks like the company's internal rules need to be changed somewhat…" pg 4234 57. She spoke in a fed-up tone of voice. And then, issued an order to me. "Marry me, Ricardo Von Kaizenix." pg 4244 58. "I didn't want to extend her 50 years by even one minute if I could help it." I was being serious here. The moment I arrived in this world and realized that Han Sooyoung had to spend 50 years here, I just couldn't escape from this one overwhelming emotion. Someone was sacrificed again because of me. Han Sooyoung who had to endure the time frame of 50 years – could she still maintain a normal, functioning mind? Was she able to maintain the ego of the Han Sooyoung that I know of?pg4254 59. Her palm smacked me in the back of the head again. God damn it, this punk… "The third method, 'Romance'." "And its contents are?" "Marry Yuri di Aristel." "And just what did you choose?" "The third method?" "And are we currently married?" "Nope." "And why the hell not?!" pg 4256

Gurus don’t use anger, harsh words, or fear to inspire their students. They realize that fear is a good motivator in the short term but over the long term it erodes trust. Criticism is lazy communication. It’s not constructive, compassionate, or collaborative. Look for ways to communicate so that the other person can consume, digest, and apply your input effectively. Offer them a “love sandwich” where you deliver a piece of constructive criticism between two tasty slices of positive feedback.

We crossed the Wichita late that afternoon, there being not over fifty feet of swimming water for the cattle. Our wagon gave us the only trouble, for the load could not well be lightened, and it was an imperative necessity to cross it the same day. Once the cattle were safely over and a few men left to graze them forward, the remainder of the outfit collected all the ropes and went back after the wagon. As mules are always unreliable in the water, Flood concluded to swim them loose. We lashed the wagon box securely to the gearing with ropes, arranged our bedding in the wagon where it would be on top, and ran the wagon by hand into the water as far as we dared without flooding the wagon box. Two men, with guy ropes fore and aft, were then left to swim with the wagon in order to keep it from toppling over, while the remainder of us recrossed to the farther side of the swimming channel, and fastened our lariats to two long ropes from the end of the tongue. We took a wrap on the pommels of our saddles with the loose end, and when the word was given our eight horses furnished abundant motive power, and the wagon floated across, landing high and dry amid the shoutings of the outfit.

Guard them well.” Ravyn patted the extra charm he kept in his pocket—the head of a viper. “We’ll be in the mist some while.” Gorse shifted his weight. “How long?” “As long as it takes to find the Twin Alders Card. If that does not suit you”—Ravyn gestured back toward the meadow—“return to Stone. Or does the King expect a full report on my actions?” Gorse snapped his mouth shut and glowered. Ravyn was used to being glared at by a Destrier. He had none of Hauth’s or even Elm’s Rowan charm—never knew how to motivate men with words. His coldness, and his infection, had always made him an exacting, albeit unpopular, Captain of the Destriers.

Horst (2005) used simplified readers in a study of vocabulary development among adult immigrants who were enrolled in an ESL programme in a community centre in Montreal, Canada. The 21 participants represented several language backgrounds and proficiency levels. In addition to the activities of their regular ESL class, students chose simplified readers that were made available in a class library. Over a six-week period, students took books home and read them on their own. Horst developed individualized vocabulary measures so that learning could be assessed in terms of the books each student actually read. She found that there was vocabulary growth attributable to reading, even over this short period, and that the more students read, the more words they learned. She concluded that substantial vocabulary growth through reading is possible, but that students must read a great deal (more than just one or two books per semester) to realize those benefits. As we saw in Chapter 2, when we interact in ordinary conversations, we tend to use mainly the 1,000 or 2,000 most frequent words. Thus, reading is a particularly valuable source of new vocabulary. Students who have reached an intermediate level of proficiency may have few opportunities to learn new words in everyday conversation. It is in reading a variety of texts that students are most likely to encounter new vocabulary. The benefit of simplified readers is that students encounter a reasonable number of new words. This increases the likelihood that they can figure out the meaning of new words (or perhaps be motivated to look them up). If the new words occur often enough, students may remember them when they encounter them in a new context.

Do you have faith in God? Do you know that you have it? Are you certain that you know what faith is? The disciples thought they had faith, but in the time of test and trial they were found wanting. Faith stands every test; but that which is not faith, does not endure the test. If you have faith, you will abide unshaken in the storms and temptations of this mortal life. But if what you think is faith is only a counterfeit of faith, then when the storm beats hard your house will fall. It is all important to know now whether your house is built on the sand, or on the solid rock.  The solid rock is the word of God; and there is no such thing as faith without this word. The rock is Christ, and Christ is the Word. John 1:1, 14. That word may not seem to you to be solid; but it is. We are not used to thinking of words as being solid like rocks, but this is true of the word of the Lord. That word is as substantial as God Himself. And while the earth and earthly things will pass away, the word of the Lord will abide as firm as the eternal throne. By that word they came into existence, and by that word they will be dissolved and vanish away.  Faith is composed of two elements—belief, and the word of God. Counterfeit faith has only one of these elements; it always lacks the word. It rests on something else—some feeling, or impression, or hope, or desire, or process of reasoning, or on the word of some person. Faith accepts the word of God, no matter how it reads, without questioning. Pretended faith is often obliged to explain the word away. Genuine faith “worketh by love.” Pretended faith either doesn’t work at all, or works by some motive which has its root in self. The Savior said that if you have faith you could ask whatever you wanted of God, and it would be given to you. But when you have faith you will ask according to God’s will, and God will always hear such a petition and answer it; for faith always rests on God’s word, which is the expression of His will. And when you ask in faith, you will believe that you receive the things you asked for, basing your belief on the promise of God. You not only believe that you have them, but you do have them, really and literally. So it makes all the difference in the world for you, whether or not you have faith. Some people know and will admit the great benefits that come from faith in other people.  But through the blindness and perverseness of their natural minds, they think that nothing substantial can be derived from faith in God.

Thus, multiple regression requires two important tasks: (1) specification of independent variables and (2) testing of the error term. An important difference between simple regression and multiple regression is the interpretation of the regression coefficients in multiple regression (b1, b2, b3, …) in the preceding multiple regression model. Although multiple regression produces the same basic statistics discussed in Chapter 14 (see Table 14.1), each of the regression coefficients is interpreted as its effect on the dependent variable, controlled for the effects of all of the other independent variables included in the regression. This phrase is used frequently when explaining multiple regression results. In our example, the regression coefficient b1 shows the effect of x1 on y, controlled for all other variables included in the model. Regression coefficient b2 shows the effect of x2 on y, also controlled for all other variables in the model, including x1. Multiple regression is indeed an important and relatively simple way of taking control variables into account (and much easier than the approach shown in Appendix 10.1). Key Point The regression coefficient is the effect on the dependent variable, controlled for all other independent variables in the model. Note also that the model given here is very different from estimating separate simple regression models for each of the independent variables. The regression coefficients in simple regression do not control for other independent variables, because they are not in the model. The word independent also means that each independent variable should be relatively unaffected by other independent variables in the model. To ensure that independent variables are indeed independent, it is useful to think of the distinctively different types (or categories) of factors that affect a dependent variable. This was the approach taken in the preceding example. There is also a statistical reason for ensuring that independent variables are as independent as possible. When two independent variables are highly correlated with each other (r2 > .60), it sometimes becomes statistically impossible to distinguish the effect of each independent variable on the dependent variable, controlled for the other. The variables are statistically too similar to discern disparate effects. This problem is called multicollinearity and is discussed later in this chapter. This problem is avoided by choosing independent variables that are not highly correlated with each other. A WORKING EXAMPLE Previously (see Chapter 14), the management analyst with the Department of Defense found a statistically significant relationship between teamwork and perceived facility productivity (p <.01). The analyst now wishes to examine whether the impact of teamwork on productivity is robust when controlled for other factors that also affect productivity. This interest is heightened by the low R-square (R2 = 0.074) in Table 14.1, suggesting a weak relationship between teamwork and perceived productivity. A multiple regression model is specified to include the effects of other factors that affect perceived productivity. Thinking about other categories of variables that could affect productivity, the analyst hypothesizes the following: (1) the extent to which employees have adequate technical knowledge to do their jobs, (2) perceptions of having adequate authority to do one’s job well (for example, decision-making flexibility), (3) perceptions that rewards and recognition are distributed fairly (always important for motivation), and (4) the number of sick days. Various items from the employee survey are used to measure these concepts (as discussed in the workbook documentation for the Productivity dataset). After including these factors as additional independent variables, the result shown in Table 15.1 is

To struggle” was the verb most commonly associated with homosexuality within the ex-gay subculture. To accept the gay label was to associate with a lifestyle God didn’t ordain and couldn’t bless, yet to adopt the label straight seemed pretentious and disingenuous. We felt that the word struggle communicated the truth of it all. I was, and we were, struggling between two worlds. Trying not to be gay was one big excruciating struggle, because it is impossible. Trying to be straight is equally impossible. Such attempts are pretty much always motivated by shame and fear, unfortunately sending too many gay Christians into dangerous and secretive lives that most openly gay people would never lead.

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.

EMOTIONAL SHAME BINDS Our emotions are the core of our basic power. Two of the major functions they serve in our psychic life are: 1. They monitor our basic needs, telling us of a need, loss or satiation. Without our emotional energy, we would not be aware of our most fundamental needs. 2. They give us the fuel or energy to act. I like to hyphenate the word “emotion.” An e-motion is energy in motion. This energy moves us to get what we need. When our basic needs are being violated, our anger moves us to fight or run. Our e-motions are the scenes that involve our affect system. All human development, according to Silvan Tompkins, is rooted in affect (feeling) dynamics because affects (feelings) are the primary innate biological motivator of human life.

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

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

Darkness is perhaps the only reality, the only truth, both of which have only one property; they are eternal. What we call light is a mere temporary absence of darkness, untruth, a mere temporary absence of truth. Vedas point to this absence by neti, neti; not this, not this. Both, darkness and truth overcome light and untruth and start becoming manifest, sooner or later, mostly sooner than later, once we believe and strive to experience. Sages, down the ages, have emphasised the learning path to The Truth; prevent light from entering your eyes by shutting them or sitting in a darker area, to make it easier. And a last word; there is no perfect darkness and no perfect truth. These, just two names for the same absence, are goals to which we may get ever closer, without reaching. And priests and scriptures make God so complicated!

When he entered the anteroom, two women looked up at him. One was Miss Robertson, the governor's secretary; the other he did not recognize till she smiled and said his name in a gentle voice. She was Mrs. Freeman, the wife of the bishop; he saluted her and went to Miss Robertson. 'Will you tell them I'm here?' he said. 'I'm sorry, Mr. Haffner, they don't even want me to take minutes right now.' 'Well, just go tell them I'm out of the running.' There was not so much as a flicker in her eyes. 'They locked the door,' she said, 'and besides, I don't think they'll accept your withdrawal.' 'Won't they though. Just give them my message, Miss Robertson. I'm leaving.' 'Oh, Mr. Haffner, I know they'll want to see you. It's very important.' 'They will, huh. I'll give them half an hour.' He sat down beside her to talk. It was not that he liked Miss Robertson particularly. Her soul had been for a long time smoothed out and hobbled by girdles and high heels as her body; her personality was as blank and brown as her gabardine suit; her mind was exactly good enough to take down 140 any sort of words a minute without error, without boredom, without wincing. But she could talk idly in a bare room like this well enough; he remembered that she liked science-fiction; he drew her out. Besides, she was not Mrs. Freeman. Mrs. Freeman was a good woman; that is, she did good, and did not resent those who did bad but pitied them. For example, now: she was knitting alone while the other two talked, neither trying to join them nor, as John actively knew, making them uncomfortable for not having included her; and she was waiting for the bishop, who for reasons no one understood, hated to drive at night without her. John liked good people—no, he respected them above everyone else, above the powerful or beautiful or rich, whom he knew well, the gifted or learned or even the wise; indeed, he was rather in awe of the good, but their actual sweet presence made him uncomfortable. Mrs. Freeman there: with her hair drawn back straight to a bun, she sat in a steel-tube, leatherette chair, against a beige, fire-resistant, sound-absorbent wall, knitting in that ambient, indirect light socks for the mad; he knew quite well that if he should go over beside her she would talk with him in her gentle voice about whatever he wished to talk about, that she would have firm views which, however, she would never declare harshly against his should they differ, that she would tell him, if he asked about her work with the insane, what she had accomplished and what failed to accomplish, that she would make him acutely uncomfortable. He felt himself deficient not to be living, as people like Mrs. Freeman seemed to live, in an altogether moral world, but more especially he was reluctant to come near such people because he did not want to know more than he could help knowing of their motives; he did not trust motives; he was a lawyer. Therefore, though it was all but rude of him, he sat with Miss Robertson till the door opened.

The Word of God judges the thoughts. The word "judge" means to critique, to be or act as a critic. This is to say that Scripture is able to accurately audit a person's life and size it up for what it is. The Word of God is able to examine the unseen attitudes and motivations, expose the secret ambitions and desires, and then render the divine verdict. Man looks on the outward appearance, but God looks upon the heart. This sharp, two-edged sword is able to penetrate into the hidden crevices of the heart and judge what only God can see. The Word makes known what we alone know about ourselves - and often what we do not yet know of ourselves. Scripture plunges deep into the unseen places of the human spirit and judges the private matters of the heart. Only the razor-sharp Word of God can do this.

Anger and jealousy are two of the most powerful motivators known to man. In fact, someone said to me that jealousy is fear of loss brought into the immediate present. Think about that. If you see someone else walking away with something you want, that’s fear of loss right before your eyes.

Day Thirty-Two Because You Love Me Thank You for all the ways You love me! Thank You that You forgive me again and again. Help me to do likewise for others. Thank You that You comfort me in my brokenness, provide for my needs, and bless me in your loving-kindness. In everything You are and in everything You do, You prove that Your love is better than life! Help me to become the example of Your love toward all. Show me how to reflect Your heart perfectly. Open my eyes to see others’ needs and open my heart to fill those as I ought. Give me words for others to comfort them and lead them to You. Scripture for Thought “Because Your lovingkindness is better than life, my lips shall praise You. Thus I will bless You while I live; I will lift up my hands in Your name. My soul shall be satisfied as with marrow and fatness, and my mouth shall praise You with joyful lips. When I remember You on my bed, I meditate on You in the night watches. Because You have been my help, therefore in the shadow of Your wings I will rejoice.” Psalm 63:3–7 *** Meditate and reflect on all the ways the Lord has loved you. Consider all the ways He is loving you right now. Then, as you reflect on this, let it motivate you to go and do likewise. ***

This would be the first croc research trip where both Bindi and Robert were old enough to participate. Robert was two and a half, and walking and talking like a serious little man. Bindi, of course, had been involved in croc research trips before. But now she had new motivation. We were in the middle of filming her own nature show, Bindi the Jungle Girl. This was important for Steve. “There’d be nothing that would make me happier than having Bindi just take over filming and I could take it easy and run the zoo, do my conservation work, and let Bindi have the limelight,” Steve would say. It might have seemed like an unusual thing to say about a kid who just turned eight, but Bindi was no ordinary kid. She had a calling. I would sense it when I was around her, just as I sensed it when I first met Steve. Although Bindi was a regular kid most of the time--playing and being goofy, with me making her eat her vegetables, brush her teeth, and go to school on time--there were many moments when I’d see someone who’d been here before. Bindi would participate in the filming in such a way that she always made sure a certain conservation message came through, or she’d want to do a take again to make sure her words got the message across properly. I continued to marvel at the wise being in this little person’s body. I kept catching glimpses, like snapshots through the window of a moving train, of this person who knew she was working toward making the world a better place. Watching her evolve was truly special.

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

I also believe strongly in the powerful words: “I took the road less traveled, and that has made all the difference.” They are good ones to live by. The big, final motivator was that I really wasn’t enjoying my university studies. I loved the Brunel and our small group of buddies there, but the actual university experience was killing me. (Not the workload, I hasten to add, which was pleasantly chilled, but rather the whole deal of feeling like just another student.) Sure, I like the chilled lifestyle (like the daily swim I took naked in the ornamental lake in the car park), but it was more than that. I just didn’t like being so unmotivated. It didn’t feel good for the soul. This wasn’t what I had hoped for in my life. I felt impatient to get on and do something. (Oh, and I was learning to dislike the German language in a way that was definitely not healthy.) So I decided it was time to make a decision. Via the OTC, Trucker and I quietly went to see the ex-SAS officer to get his advice on our Special Forces Selection aspirations. I was nervous telling him. He knew we were troublemakers, and that we had never taken any of the OTC military routine at all seriously. But to my amazement he wasn’t the least bit surprised at what we told him. He just smiled, almost knowingly, and told us we would probably fit in well--that was if we passed. He said the SAS attracted misfits and characters--but only those who could first prove themselves worthy. He then told us something great, that I have always remembered. “Everyone who attempts Selection has the basic mark-one body: two arms, two legs, one head, and one pumping set of lungs. What makes the difference between those that make it and those that don’t, is what goes on in here,” he said, touching his chest. “Heart is what makes the big difference. Only you know if you have got what it takes. Good luck…oh, and if you pass I will treat you both to lunch, on me.” That was quite a promise from an officer--to part with money. So that was that. Trucker and I wrote to 21 SAS HQ, nervously requesting to be put forward for Selection. They would do their initial security clearances on us both, and then would hopefully write, offering us (or not) a place on pre-Selection--including dates, times, and joining instructions. All we could do was wait, start training hard, and pray. I tossed all my German study manuals unceremoniously into the bin and felt a million times better. And deep down I had the feeling that I might just be embarking on the adventure of a lifetime. On top of that, there was no Deborah Maldives saying I needed a degree to join the SAS. The only qualification I needed was inside that beating heart of mine.

Immerse yourself in good books. Read one to two hours per week if you can, more if time permits. Become acquainted with the literary classics. Read as much as you can on personal improvement (self help), history, people, business, and finances. Study the great works of the philosophers. Study scriptures and read about religions and anything that adds value to religious beliefs. Invest in yourself! Learn as much as you can and become a student of life. You can learn a great deal from the experiences of others, from their great successes and also from their failures. Everything you read becomes part of you. Carefully choose what you read on a daily basis. Be very careful with what you choose to read. The words you choose to read play an important role in your personal development and overall outlook on life. Be open-minded about what you read and often take what you read with a grain of salt. Much of what we read is written through colored lenses and is the summation of someone else’s thought, habit, education, beliefs, and past and present life experiences.