Undertaker Best Quotes

The sad truth is, if you push hard enough, and if you’re so stubborn that you must have things your way, God will sometimes allow you to undertake a project without His blessing or at the wrong time. The problem with that, of course, is when you start something in your own strength and in your own timing, you’re going to have to finish it and maintain it in your own strength.

The best chess-player in Christendom may be little more than the best player of chess; but proficiency in whist implies capacity for success in all those more important undertakings where mind struggles with mind.

One must try to make one's life as pleasant as possible. I'm alive and it's not my fault, which means I must somehow go on living the best I can, without bothering anybody, until I die.' 'But what makes you live? With such thoughts, you'll sit without moving, without undertaking anything...' 'Life won't leave one alone as it is.

Rebellion against your handicaps gets you nowhere. Self-pity gets you nowhere. One must have the adventurous daring to accept oneself as a bundle of possibilities and undertake the most interesting game in the world — making the most of one’s best.

Allowing others to suffer the consequences of their own actions, without enabling them, is the best motivation for them to undertake the difficult task of change.

I have little interest in streamlining government or in making it more efficient, for I mean to reduce its size. I do not undertake to promote welfare, for I propose to extend freedom. My aim is not to pass laws, but to repeal them. It is not to inaugurate new programs, but to cancel old ones that do violence to the Constitution, or that have failed their purpose, or that impose on the people an unwarranted financial burden. I will not attempt to discover whether legislation is "needed" before I have first determined whether it is constitutionally permissible. And if I should later be attacked for neglecting my constituents' "interests," I shall reply that I was informed that their main interest is liberty and that in that cause I am doing the very best I can.

And now, increasing in business and in wealth, my head began to be full of projects and undertakings beyond my reach; such as are indeed often the ruin of the best heads in business.

I would like to ofer some exercises that can help us use the Five Precepts to cultivate and strengthen mindfulness. It is best to choose one of these exercises and work with it meticulously for a week. Then examine the results and choose another for a subsequent week. These practices can help us understand and find ways to work with each precept. 1. Refrain from killing: reverence for life. Undertake for one week to purposefully bring no harm in thought, word, or deed to any living creature. Particularly, become aware of any living beings in your world (people, animals, even plants) whom you ignore, and cultivate a sense of care and reverence for them too. 2. Refraining from stealing: care with material goods. Undertake for one week to act on every single thought of generosity that arises spontaneously in your heart. 3. Refraining from sexual misconduct: conscious sexuality. Undertake for one week to observe meticulously how often sexual feelings arise in your consciousness. Each time, note what particular mind states you find associated with them such as love, tension, compulsion, caring, loneliness, desire for communication, greed, pleasure, agression, and so forth. 4. Refraining from false speech: speech from the heart. Undertake for one week not to gossip (positively or negatively) or speak about anyone you know who is not present with you (any third party). 5. Refraining from intoxicants to the point of heedlessness. Undertake for one week or one month to refrain from all intoxicants and addictive substances (such as wine, marijuana, even cigarettes and/or caffeine if you wish). Observe the impulses to use these, and become aware of what is going on in the heart and mind at the time of those impulses (88-89).

The more we get to know about our universe, the more the hypothesis that there is a Creator God, who designed the universe for a purpose, gains in credibility as the best explanation of why we are here.

A lot can be changed in a span of a year. A thousand lives can be moulded, a lot many lessons can be learnt and life can show its unpredictability. Even so, one year is enough to prove to yourself that you are worth the struggle that you undertake just to reap a momentary fruit of that labour. If fighting a new fight keeps us motivated each year, so be it. Here is wishing every fighter, struggling to make a break and succeed in life a memorable New Year. Do what you do best and don't trade your passion for fame but rather earn the fame through your passion. May your fight be fruitful this year and your name engraved in hearts of horde in the form of your work. A Happy New Year to all my well wishers, peers, friends, colleagues, acquaintances and readers. May your year be blessed with good fortune and health with added wealth. My message this New Year is that in a world full of possibilities never limit yourself to the sky for what is sky when there is endless darkness beyond to lighten up. Take care.

Jefferson felt it should be the goal of the whole nation to use education and every other means to stimulate and encourage those citizens who clearly exhibited a special talent for public service. He felt one of the greatest threats to the new government would be the day when the best qualified people refused to undertake the tedious, arduous, and sometimes unpleasant task of filling important public offices.

At best, like a reforming Ebenezer Scrooge, we can undertake to keep Christmas in our hearts every day. Bless us all, everyone.

If, in spite of his best efforts, a man fails in a particular undertaking, he does not experience the same emotion of pride that he would feel if he had succeeded; but, if he is rational, his self-esteem is unaffected and unimpaired. His self-esteem is not—or should not be—dependent on particular successes or failures, since these are not necessarily in a man’s direct, volitional control and/or not in his exclusive control.

We Catholics have not only to do our best to keep down our own warring passions and live decent lives, which will often be hard enough in this odd world we have been born into. We have to bear witness to moral principles which the world owned yesterday and has begun to turn its back on today. We have to disapprove of some of the things our neighbors do, without being stuffy about it; we have to be charitable towards our neighbors and make great allowances for them, without falling into the mistake of condoning their low standards and so encouraging them to sin. Two of the most difficult and delicate tasks a man can undertake; and it happens, nowadays, not only to priests, to whom it comes as part of their professional duty, but to ordinary lay people...So we must know what are the unalterable principles we hold, and why we hold them; we must see straight in a world that is full of moral fog.

We worship entertainment as much as technology, and there's nothing less entertaining than grief. That's why God invented lorazepam, and selective serotonin reuptake inhibitors, and vodka and television - which in my experience work best in combination, with a pizza.

He told me it was for men of desperate fortunes on one hand, or of aspiring, superior fortune on the other, who when abroad upon adventures, to rise by enterprize, and make themselves famous in undertakings of a nature out of the common road; that these things were all either too far above me, or to far below me; that mine was the middle state, or what might be called the upper station of low life, which he had found by long experience was the best state in the world, the most suited to human happiness, not exposed to the miseries of hardships, the labour and sufferings of the mechanick part of mankind, and not embarrassed with the pride, luxury, ambition, and envy of the upper part of mankind. He told me I might judge of the happiness of this state by this one thing, viz. that this was the state of life which all other people envied, that kings had frequently lamented the miserable consequences of being born to great things, and wished they had been placed in the middle of the two extremes, between the mean and the great; that the wise man gave his testimony to this as the just standard of true felicity, when he prayed to have neither poverty or riches. He bid me observe it, and I should always find, that the calamities of life were shared among the upper and lower part of mankind; but that the middle station had the fewest disasters, and was not exposed to so many vicissitudes as the higher or lower part of mankind; nay, they were so subjected to so many distempers and uneasiness, either of body or mind, as those were who, by vicious living, luxury, and extravagancies on one hand, and by hard labour, want of necessaries, and mean or insufficient diet on the other hand, bring distempers upon themselves by the natural consequences of their way of living; that the middle station of life was calculated for all kinds of vertues and all kinds of enjoyments; that peace and plenty were the hand-maids of a middle fortune; that temperance, moderation, quietness, health, society, all agreeable diversion, and all desirable pleasures, were the blessing attending the middle station of life; that this way men went silently and smoothly thro’ the world, and comfortably out of it, not embarrassed with the labour of their hands or of the head, not sold to the life of slavery for daily bread, or harrast with perplexed circumstances, which rob the soul of peace and the body of rest; not enraged with the passion of envy, or secret burning lust of ambition for great things; but in easy circumstances sliding gently thro’ the world, and sensibly tasting the sweets of living without the bitter, feeling that they are happy and learning by every day’s experience to know it more sensibly.

I had ceased to be a writer of tolerably poor tales and essays, and had become a tolerably good Surveyor of the Customs. That was all. But, nevertheless, it is any thing but agreeable to be haunted by a suspicion that one's intellect is dwindling away; or exhaling, without your consciousness, like ether out of a phial; so that, at every glance, you find a smaller and less volatile residuum. Of the fact, there could be no doubt; and, examining myself and others, I was led to conclusions in reference to the effect of public office on the character, not very favorable to the mode of life in question. In some other form, perhaps, I may hereafter develop these effects. Suffice it here to say, that a Custom-House officer, of long continuance, can hardly be a very praiseworthy or respectable personage, for many reasons; one of them, the tenure by which he holds his situation, and another, the very nature of his business, which—though, I trust, an honest one—is of such a sort that he does not share in the united effort of mankind. An effect—which I believe to be observable, more or less, in every individual who has occupied the position—is, that, while he leans on the mighty arm of the Republic, his own proper strength departs from him. He loses, in an extent proportioned to the weakness or force of his original nature, the capability of self-support. If he possess an unusual share of native energy, or the enervating magic of place do not operate too long upon him, his forfeited powers may be redeemable. The ejected officer—fortunate in the unkindly shove that sends him forth betimes, to struggle amid a struggling world—may return to himself, and become all that he has ever been. But this seldom happens. He usually keeps his ground just long enough for his own ruin, and is then thrust out, with sinews all unstrung, to totter along the difficult footpath of life as he best may. Conscious of his own infirmity,—that his tempered steel and elasticity are lost,—he for ever afterwards looks wistfully about him in quest of support external to himself. His pervading and continual hope—a hallucination, which, in the face of all discouragement, and making light of impossibilities, haunts him while he lives, and, I fancy, like the convulsive throes of the cholera, torments him for a brief space after death—is, that, finally, and in no long time, by some happy coincidence of circumstances, he shall be restored to office. This faith, more than any thing else, steals the pith and availability out of whatever enterprise he may dream of undertaking. Why should he toil and moil, and be at so much trouble to pick himself up out of the mud, when, in a little while hence, the strong arm of his Uncle will raise and support him? Why should he work for his living here, or go to dig gold in California, when he is so soon to be made happy, at monthly intervals, with a little pile of glittering coin out of his Uncle's pocket? It is sadly curious to observe how slight a taste of office suffices to infect a poor fellow with this singular disease. Uncle Sam's gold—meaning no disrespect to the worthy old gentleman—has, in this respect, a quality of enchantment like that of the Devil's wages. Whoever touches it should look well to himself, or he may find the bargain to go hard against him, involving, if not his soul, yet many of its better attributes; its sturdy force, its courage and constancy, its truth, its self-reliance, and all that gives the emphasis to manly character.

Finally, for his sake and for that of everyone else alive, I hope he grows up in a world where science is acknowledged not as an ideology but as the best tool we have for understanding the universe, and where striving for the truth is recognized as the most noble quest humankind will ever undertake.

The very success of science in showing us how deeply ordered the natural world is provides strong grounds for believing that there is an even deeper cause for that order.’ Swinburne is using inference to the best explanation and saying that God is the best explanation for the explanatory power of science.

The idea of preliminary suffering is associated with that of work, we dread every fresh undertaking because we are thereby reminded of the pain in store for us before we can conceive it. And, realising that suffering is the best thing life has to offer, we think of death without horror and almost as a deliverance.

Take terrorism, one example among the methods used in that struggle. We know that leftist tradition condemns terrorism and political assassination. When the colonized uses them, the leftist colonizer becomes unbearably embarrassed. He makes an effort to separate them from the colonized's voluntary action; to make an epiphenomenon out of his struggle. They are spontaneous outbursts of masses too long oppressed, or better yet, acts by unstable, untrustworthy elements which the leader of the movement has difficulty in controlling. Even in Europe, very few people admitted that the oppression of the colonized was so great, the disproportion of forces so overwhelming, that they had reached the point, whether morally correct or not, of using violent means voluntarily. The leftist colonizer tried in vain to explain actions which seemed incomprehensible, shocking and politically absurd. For example, the death of children and persons outside of the struggle, or even of colonized persons who, without being basically opposed, disapproved of some small aspect of the undertaking. At first he was so disconcerted that the best he could do was to deny such actions; for they would fit nowhere in his view of the problem. That it could be the cruelty of oppression which explained the blind fury of the reaction hardly seemed to be an argument to him; he can't approve acts of the colonized which he condemns in the colonizers because these are exactly why he condemns colonization. Then, after having suspected the information to be false, he says, as a last resort, that such deeds are errors, that is, they should not belong to the essence of the movement. He bravely asserts that the leaders certainly disapprove of them. A newspaper-man who always supported the cause of the colonized, weary of waiting for censure which was not forthcoming, finally called on certain leaders to take a public stand against the outrages, Of course, received no reply; he did not have the additional naïveté to insist.

It's both a tremendous obligation and honor to undertake the unfulfilled work of the best of our abolitionist precursors--those who did not only want the abolition of white supremacist slavery and normalized anti-Black violence, but who also recognized that the greatest promise of abolitionism was a comprehensive transformation of a civilization in which the sanctity of white civil society was defined by its capacity to define 'community' and 'safety' through the effective of its ability to wage racial genocides. The present day work of (..) abolition has to proceed with organic recognition of its historical roots in liberation struggles against slavery, colonization, and conquest--and therefore struggle to constantly develop effective, creative, and politically educating forms of radical movement against the genocidal white supremacist state and the society to which it's tethered.

Life’s shrouded crossing seems to jump off with a hunger to take a blood-quickening journey, a desire to search for enchantment over the next hillock. We launch our feral voyage with a primitive pulsation to explore unknown lands and a desire to become acquainted with both village people and sophisticated ancient civilizations. Along the way, we will meet friends and foes. In our lightest moments, we will make love to a beautiful mate under a canopy of stars. In the darkest hours, we will fret about how to evade danger and scheme how best to conquer our enemies. The rainbow of experiences that we endure will undoubtedly bemuse, bruise, batter, and occasionally sully us. These hard on the hide shards of experience will also reveal our polychromatous character. By undertaking vivid encounters in the wilderness, with any luck, we will discover a numinous interior world. With immersion into a myriad of life shaping experiences, an undeterred person will stumble onto a path leading to personal illumination. The passage of liberation that a crusader must inevitably endure leads to a shocking psychological transformation, a spiritual overhaul allowing the seeker to finally overcome infantile images and febrile delusions that would otherwise continue to derail their fervent urge to forge an emergent personality, acquire wisdom, and attain bliss.

Once government undertakes to determine the whole wage structure and is thereby forced to control employment and production, there will be a far greater destruction of the present powers of the unions than their submission to the rule of equal law would involve. Under such a system the unions will have only the choice between becoming the willing instrument of governmental policy an being incorporated into the machinery of government, on the one hand, and being totally abolished, on the other. The former alternative is more likely to be chosen, since it would enable the existing union bureaucracy to retain their position and some of their personal power. But to the workers it would mean complete subjection to the control by a corporative state. The situation in most countries leaves us no choice but to await some such outcome or to retrace our steps. The present position of the unions cannot last, for they can function only in a market economy which they are doing their best to destroy.

Scholars have protested that the engraver was merely incompetent. “Droeshout’s deficiencies are, alas, only too gross,” sighed Professor Samuel Schoenbaum. But it is hard to believe that a professionally commissioned artist would be so inept as to accidentally make two left arms, two right eyes, a huge head, and all of the other alleged deformities. The First Folio was an expensive undertaking, several years in the making. The anti-theatrical puritan William Prynne complained that “Shakespeare’s plays are printed in the best crown paper, far better than most bibles.

Very different are the worthy and honourable fruits which may be plucked from these trees, the precious and desirable harvests which may be reaped from the sowing of this seed. We will not recall these to mind that we may not excite the blind envy of our adversaries, but we leave them to the understanding and judgement of all who are able to comprehend and judge. These will easily build for themselves on the foundations we have given, the whole edifice of our philosophy whose parts indeed, if it shall please Him who governeth and ruleth us and if the undertaking begun be not interrupted, we will reduce to the desired perfection. Then that which is inseminated in the Dialogues concerning Cause, Origin and Unity and hath come to birth in these Dialogues on the Infinite Universe and Worlds shall germinate in yet others, and in others shall grow and ripen, in yet other works shall enrich us with a precious harvest and shall satisfy us exceedingly. Then (having cleared out the tares, the darnels and other accumulated weeds), we shall fill the stores of studious and talented men with the best wheat that the soil we cultivate can produce.

This problem cannot be solved collectively, because the masses are not changed unless the individual changes. At the same time, even the best-looking solution cannot be forced upon him, since it is a good solution only when it is combined with a natural process of development. It is therefore a hopeless undertaking to stake everything on collective recipes and procedures. The bettering of a general ill begins with the individual, and then only when he makes himself and not others responsible. This is naturally only possible in freedom, but not under a rule of force, whether this be exercised by a self-elected tyrant or by one thrown up by the mob.

I have spoken of reinventing marriage, of marriages achieving their rebirth in the middle age of the partners. This phenomenon has been called the 'comedy of remarriage' by Stanley Cavell, whose Pursuits of Happiness, a film book, is perhaps the best marriage manual ever published. One must, however, translate his formulation from the language of Hollywood, in which he developed it, into the language of middle age: less glamour, less supple youth, less fantasyland. Cavell writes specifically of Hollywood movies of the 1930s and 1940s in which couples -- one partner is often the dazzling Cary Grant -- learn to value each other, to educate themselves in equality, to remarry. Cavell recognizes that the actresses in these movie -- often the dazzling Katherine Hepburn -- are what made them possible. If read not as an account of beautiful people in hilarious situations, but as a deeply philosophical discussion of marriage, his book contains what are almost aphorisms of marital achievement. For example: ....'[The romance of remarriage] poses a structure in which we are permanently in doubt who the hero is, that is, whether it is the male or female who is the active partner, which of them is in quest, who is following whom.' Cary grant & Katherine Hepburn "Above all, despite the sexual attractiveness of the actors in the movies he discusses, Cavell knows that sexuality is not the ultimate secret in these marriage: 'in God's intention a meet and happy conversation is the chiefest and noblest end of marriage. Here is the reason that these relationships strike us as having the quality of friendship, a further factor in their exhilaration for us.' "He is wise enough, moreover, to emphasize 'the mystery of marriage by finding that neither law nor sexuality (nor, by implication, progeny) is sufficient to ensure true marriage and suggesting that what provides legitimacy is the mutual willingness for remarriage, for a sort of continuous affirmation. Remarriage, hence marriage, is, whatever else it is, an intellectual undertaking.

Today, it is becoming possible for [the girl] to take her future in her hands, instead of putting it in those of the man. If she is absorbed by studies, sports, a professional training, or a social and political activity, she frees herself from the male obsession; she is less preoccupied by love and sexual conflicts. However, she has a harder time than the young man in accomplishing herself as an autonomous individual. . . . [N]either her family nor customs assist her attempts. Besides, even if she chooses independence, she still makes a place in her life for the man, for love. She will often be afraid of missing her destiny as a woman if she gives herself over entirely to any undertaking. She does not admit this feeling to herself: but it is there, it distorts all her best efforts, it sets up limits.

My studio team and I approached the creation of this series with enthusiasm, wit, sincerity and sometimes more than a dash of humour. Is the result just another foray into the clichés of Orientalism? I think not. For the most part the people photographed became co-conspirators in our elaborate game of recreating reality. They enjoyed chai with us and a morning samosa (we most always shoot in the early morning since it is the best time to utilize available light). Our models were indeed “posed and paid”, but they cooperated by suggesting so many things themselves… eagerly grasping the process we were undertaking and joining in the creation of what generally became more than just a photo shoot. Each session in the studio became an “event”…an episode of manufactured expression in which all participated and all remembered.

Firms justified their approach to recruitment by asserting that the best students go to the best universities and by arguing that it was more efficient to hire from listed schools because the screening that had already been done by these institutions’ admissions offices saved firms time and money. But as the next chapter’s examination of recruitment at core campuses shows, limiting competition to students at elite schools was much more than a matter of efficiency or effectiveness. Firms spent vast sums of money each year engaging in an elaborate courting ritual with students at core campuses. This showy, expensive undertaking not only bolstered the status of the participating companies in the eyes of students but it also generated emotional investment in the outcome of the hiring contest and began to seduce students into an upper-class style of life.

Once he traveled to a village to purchase a large rice harvest, but when he arrived the rice had already been sold to another tradesman. Nevertheless, Siddhartha remained in this village for several days; he arranged a feast for the peasants, distributed copper coins among their children, helped celebrate a marriage, and returned from his trip in the best of spirits. Kamaswami reproached him for not having returned home at once, saying he had wasted money and time. Siddhartha answered, "Do not scold me, dear friend! Never has anything been achieved by scolding. If there are losses, let me bear them. I am very pleased with this journey I made the acquaintance of many different people, a Brahmin befriended me, children rode on my knees, peasants showed me their fields, and no one took me for a tradesman." "How very lovely!" Kamaswami cried out indignantly. "But in fact a tradesman is just what you are! Or did you undertake this journey solely for your own pleasure?" "Certainly." Siddhartha laughed. "Certainly I undertook the journey for my pleasure. Why else? I got to know new people and regions, enjoyed kindness and trust, found friendship. You see, dear friend, had I been Kamaswami, I'd have hurried home in bad spirits the moment I saw my purchase foiled, and indeed money and time would have been lost. But by staying on as I did, I had some agreeable days, learned things, and enjoyed pleasures, harming neither myself nor others with haste and bad spirits. And if ever I should return to this place, perhaps to buy some future harvest or for whatever other purpose, I shall be greeted happily and in friendship by friendly people and I shall praise myself for not having displayed haste and displeasure on my first visit. So be content, friend, and do not harm yourself by scolding! When the day arrives when you see that this Siddhartha is bringing you harm, just say the word and Siddhartha will be on his way. But until that day, let us be satisfied with each other.

That Cicely’s brave undertaking ought to come to some great result in itself, that she ought to be able to make her way nobly, as her purpose was, working with her hands for the children that were not hers, bringing them up to be men, having that success in her work which is the most pleasant of all recompenses, and vindicating her sacrifice and self-devotion in the sight of all who had scoffed and doubted — this, no doubt, would be the highest and best, the most heroical and epical development of story. To change all her circumstances at a stroke, making her noble intention unnecessary, and resolving this tremendous work of hers into a gentle domestic necessity, with the “hey presto!” of the commonplace magician, by means of a marriage, is simply a contemptible expedient. But, alas! it is one which there can be no doubt is much preferred by most people to the more legitimate conclusion; and, what is more, he would be justified by knowing the accidental way is perhaps, on the whole, the most likely one, since marriages occur every day which are perfectly improbable and out of character, mere tours de force, despicable as expedients, showing the poorest invention, a disgrace to any romancist or dramatist, if they were not absolute matters of fact and true. Pardon the parenthesis, gentle reader.

Nietzsche's case is an especially interesting one for whoever wishes to undertake a critical examination of the “neotraditionalist” path. Two main reasons justify this evaluation: ― Nietzsche's work, on the one hand, explicitly and in an exemplary manner articulates the critique of democratic modernity and the denunciation of the argumentative foundation of norms: in this way it permits us ―better than does the work of other philosophers― to grasp all that is involved, within the choice between tradition and argumentation, in the rejection of the latter. ― On the other and perhaps more important hand, the way Nietzsche went about this rejection illustrates in a particularly significant fashion one of the main difficulties this type of philosophical projects comes up against: the neotraditionalist avoidance of democratic modernity makes it necessary to look for and ―we insist on this― whatever could be today's analogue of a traditional universe: the analogue, for (as Nietzsche knew better than anyone) it is out of question that in a time when “God is dead”, tradition should function as it does in theological cultures, in which whatever renders the value of tradition “sacred” and gives it its power is never unrelated to its rootedness in the divine will or in the world order supposed to express this will. Situating as he does his reflections at the same time after the “death of God” and after the (inseparably associated) discovery that the world once “dedivinized”, appears to be devoid of any order and must be thought of as “chaos”, Nietzsche take into account the end of cosmological and theological universe, an end that in general defines the intellectual and cultural location of the Moderns: we are thus dealing here, by definition and, we could say, at the stage of working sketch (since Nietzsche is, in philosophy, the very man who declared the foundations of the traditional universe to be antiquated), with a very peculiar mixture of antimodernism and modernity, of tradition and novelty ―which is why the expression “neotraditionalism” seems perfectly appropriate here, right down to the tension expressed within it. The question is of course one of knowing what such a “mixture” could consists of, both in its content and in its effects. Since, more than most of the representative of ordinary conservatism, Nietzsche cannot contemplate a naïve resumption of tradition, his “neo-conservative” approach permits us to submit the traditionalist option to an interrogation that can best examine its limitations and unintended consequences ―namely: what would a modern analogue of tradition consist of?

For the sake of their own self-image they had to force themselves to believe that they sought happiness for their slaves. But the “happiness” of the slaves could never have arisen from an acceptance of slavery. At best, it had to arise as a function of the living space created by paternalistic compromise forced on them. That living space meant the possibility of creation of an autonomous spiritual life – a religion of their own with which they could be “happy” – that is, they could live in reasonable peace with themselves. The masters, seeing their apparent contentment took credit and congratulated themselves for the slaves’ acceptance of slavery, whereas in fact the slaves had only accepted the limited protection that even slavery had to offer, while acknowledging the reality of the power over them. The masters then had to hold the slaves’ religion in contempt, for in truth they feared it. And properly so, for it meant that the slaves had achieved a degree of psychological and cultural autonomy and therefore successfully resisted becoming extensions of their masters’ wills – the one thing they were supposed to become. It made all the difference that the masters’ claims to be bestowing privileges were greeted by the slaves as recognition of their own rights. “Men” wrote Gramsci, “when they feel their strength and are conscious of their responsibility and their value, do not want another man to impose his will on theirs and undertake to control their thoughts and actions.” The everyday instance in which “docile” slaves suddenly rebelled and “kind” masters suddenly behaved like wild bests had their origins, apart from frequent instabilities in the participating responsibilities in this dialectic. Masters and slaves had both “agreed” on the paternalistic basis of their relationship, the one from reasons of self-aggrandizement and the other from lack of an alternative. But they understood very different things by their apparently common assent. And every manifestation of that contradiction threatened the utmost violence… The slaves defended themselves effectively against the worst of their masters’ aggression, but they paid a high price. They fought for their right to think and act as autonomous human beings, but it was a desperate fight in which they could easily slip backward… they had manifested strength…. In Gramsci’s terms, they had had to wage a prolonged, embittered struggle with themselves as well as with their oppressors to “feel their strength” and to become “conscious of their responsibility and their value.” It was not that the slaves did not act like men. Rather, it was that they could not grasp their collective strength as a people and act like political men. The black struggle on that front, which has not been won, has paralleled that of every other oppressed people. It is the most difficult because it is the final stage a people must wage to forge themselves into a nation.

If we take God’s Word seriously, we should avoid debt when possible. In those rare cases where we go into debt, we should make every effort to get out as soon as we can. We should never undertake debt without prayerful consideration and wise counsel. Our questions should be, Why go into debt? Is the risk called for? Will the benefits of becoming servants to the lender really outweigh the costs? What should we ask ourselves before going into debt? Before we incur debt, we should ask ourselves some basic spiritual questions: Is the fact that I don’t have enough resources to pay cash for something God’s way of telling me it isn’t his will for me to buy it? Or is it possible that this thing may have been God’s will but poor choices put me in a position where I can’t afford to buy it? Wouldn’t I do better to learn God’s lesson by foregoing it until—by his provision and my diligence—I save enough money to buy it? What I would call the “debt mentality” is a distorted perspective that involves invalid assumptions: • We need more than God has given us. • God doesn’t know best what our needs are. • God has failed to provide for our needs, forcing us to take matters into our own hands. • If God doesn’t come through the way we think he should, we can find another way. • Just because today’s income is sufficient to make our debt payments, tomorrow’s will be too (i.e., our circumstances won’t change). Those with convictions against borrowing will normally find ways to avoid it. Those without a firm conviction against going into debt will inevitably find the “need” to borrow. The best credit risks are those who won’t borrow in the first place. The more you’re inclined to go into debt, the more probable it is that you shouldn’t. Ask yourself, “Is the money I’ll be obligated to repay worth the value I’ll receive by getting the money or possessions now? When it comes time for me to repay my debt, what new needs will I have that my debt will keep me from meeting? Or what new wants will I have that will tempt me to go further into debt?” Consider these statements of God’s Word: • “True godliness with contentment is itself great wealth. After all, we brought nothing with us when we came into the world, and we can’t take anything with us when we leave it. So if we have enough food and clothing, let us be content” (1 Timothy 6:6-8). • “Those who love money will never have enough. How meaningless to think that wealth brings true happiness!” (Ecclesiastes 5:10). • “My child, don’t lose sight of common sense and discernment. Hang on to them, for they will refresh your soul. They are like jewels on a necklace. They keep you safe on your way, and your feet will not stumble. You can go to bed without fear; you will lie down and sleep soundly. You need not be afraid of sudden disaster or the destruction that comes upon the wicked, for the LORD is your security. He will keep your foot from being caught in a trap” (Proverbs 3:21-26). • “Don’t copy the behavior and customs of this world, but let God transform you into a new person by changing the way you think. Then you will learn to know God’s will for you, which is good and pleasing and perfect” (Romans 12:2).

Unconditional Love - Love Without Condition I love you as you are, as you seek to find your own special way to relate to the world. I honour your choices to learn in the way you feel is right for you. I know it is important that you are the person you want to be and not someone that I or others think you "should" be. I realise that I cannot know what is best for you, although perhaps sometimes I think I do. I have not been where you have been, viewing life from the angle you have. I do not know what you have chosen to learn, how you have chosen to learn it, with whom or in what time period. I have not walked life looking through your eyes, so how can I know what you need. I allow you to be in the world without a thought or word of judgement from me about the deeds you undertake. I see no error in the things you say and do. In this place where I am, I see that there are many ways to perceive and experience the different facets of our world. I allow without reservation the choices you make in each moment. I make no judgement of this, for if I would deny your right to your evolution, then I would deny that right for myself and all others. To those who would choose a way I cannot walk, whilst I may not choose to add my power and my energy to this way, I will never deny you the gift of love that God has bestowed within me, for all creation. As I love you, so I shall be loved. As I sow, so shall I reap. I allow you the Universal right of Free Will to walk your own path, creating steps or to sit awhile if that is what is right for you. I will make no judgement that these steps are large or small, nor light or heavy or that they lead up or down, for this is just my viewpoint. I may see you do nothing and judge it to be unworthy and yet it may be that you bring great healing as you stand blessed by the Light of God. I cannot always see the higher picture of Divine Order. For it is the inalienable right of all life to choose their own evolution and with great Love I acknowledge your right to determine your future. In humility I bow to the realisation that the way I see as best for me does not have to mean it is also right for you. I know that you are led as I am, following the inner excitement to know your own path. I know that the many races, religions, customs, nationalities and beliefs within our world bring us great richness and allow us the benefit and teachings of such diverseness. I know we each learn in our own unique way in order to bring that Love and Wisdom back to the whole. I know that if there were only one way to do something, there would need only be one person. I will not only love you if you behave in a way I think you should, or believe in those things I believe in. I understand you are truly my brother and my sister, though you may have been born in a different place and believe in another God than I. The love I feel is for all of God's world. I know that every living thing is a part of God and I feel a Love deep within for every person, animal, tree and flower, every bird, river and ocean and for all the creatures in all the world. I live my life in loving service, being the best me I can, becoming wiser in the perfection of Divine Truth, becoming happier in the joy of ... Unconditional Love

Performance measure. Throughout this book, the term performance measure refers to an indicator used by management to measure, report, and improve performance. Performance measures are classed as key result indicators, result indicators, performance indicators, or key performance indicators. Critical success factors (CSFs). CSFs are the list of issues or aspects of organizational performance that determine ongoing health, vitality, and wellbeing. Normally there are between five and eight CSFs in any organization. Success factors. A list of 30 or so issues or aspects of organizational performance that management knows are important in order to perform well in any given sector/ industry. Some of these success factors are much more important; these are known as critical success factors. Balanced scorecard. A term first introduced by Kaplan and Norton describing how you need to measure performance in a more holistic way. You need to see an organization’s performance in a number of different perspectives. For the purposes of this book, there are six perspectives in a balanced scorecard (see Exhibit 1.7). Oracles and young guns. In an organization, oracles are those gray-haired individuals who have seen it all before. They are often considered to be slow, ponderous, and, quite frankly, a nuisance by the new management. Often they are retired early or made redundant only to be rehired as contractors at twice their previous salary when management realizes they have lost too much institutional knowledge. Their considered pace is often a reflection that they can see that an exercise is futile because it has failed twice before. The young guns are fearless and precocious leaders of the future who are not afraid to go where angels fear to tread. These staff members have not yet achieved management positions. The mixing of the oracles and young guns during a KPI project benefits both parties and the organization. The young guns learn much and the oracles rediscover their energy being around these live wires. Empowerment. For the purposes of this book, empowerment is an outcome of a process that matches competencies, skills, and motivations with the required level of autonomy and responsibility in the workplace. Senior management team (SMT). The team comprised of the CEO and all direct reports. Better practice. The efficient and effective way management and staff undertake business activities in all key processes: leadership, planning, customers, suppliers, community relations, production and supply of products and services, employee wellbeing, and so forth. Best practice. A commonly misused term, especially because what is best practice for one organization may not be best practice for another, albeit they are in the same sector. Best practice is where better practices, when effectively linked together, lead to sustainable world-class outcomes in quality, customer service, flexibility, timeliness, innovation, cost, and competitiveness. Best-practice organizations commonly use the latest time-saving technologies, always focus on the 80/20, are members of quality management and continuous improvement professional bodies, and utilize benchmarking. Exhibit 1.10 shows the contents of the toolkit used by best-practice organizations to achieve world-class performance. EXHIBIT 1.10 Best-Practice Toolkit Benchmarking. An ongoing, systematic process to search for international better practices, compare against them, and then introduce them, modified where necessary, into your organization. Benchmarking may be focused on products, services, business practices, and processes of recognized leading organizations.

The Seventh Central Pay Commission was appointed in February 2014 by the Government of India (Ministry of Finance) under the Chairmanship of Justice Ashok Kumar Mathur. The Commission has been given 18 months to make its recommendations. The terms of reference of the Commission are as follows:  1. To examine, review, evolve and recommend changes that are desirable and feasible regarding the principles that should govern the emoluments structure including pay, allowances and other facilities/benefits, in cash or kind, having regard to rationalisation and simplification therein as well as the specialised needs of various departments, agencies and services, in respect of the following categories of employees:-  (i) Central Government employees—industrial and non-industrial; (ii) Personnel belonging to the All India Services; (iii) Personnel of the Union Territories; (iv) Officers and employees of the Indian Audit and Accounts Department; (v) Members of the regulatory bodies (excluding the RBI) set up under the Acts of Parliament; and (vi) Officers and employees of the Supreme Court.   2. To examine, review, evolve and recommend changes that are desirable and feasible regarding the principles that should govern the emoluments structure, concessions and facilities/benefits, in cash or kind, as well as the retirement benefits of the personnel belonging to the Defence Forces, having regard to the historical and traditional parties, with due emphasis on the aspects unique to these personnel.   3. To work out the framework for an emoluments structure linked with the need to attract the most suitable talent to government service, promote efficiency, accountability and responsibility in the work culture, and foster excellence in the public governance system to respond to the complex challenges of modern administration and the rapid political, social, economic and technological changes, with due regard to expectations of stakeholders, and to recommend appropriate training and capacity building through a competency based framework.   4. To examine the existing schemes of payment of bonus, keeping in view, inter-alia, its bearing upon performance and productivity and make recommendations on the general principles, financial parameters and conditions for an appropriate incentive scheme to reward excellence in productivity, performance and integrity.   5. To review the variety of existing allowances presently available to employees in addition to pay and suggest their rationalisation and simplification with a view to ensuring that the pay structure is so designed as to take these into account.   6. To examine the principles which should govern the structure of pension and other retirement benefits, including revision of pension in the case of employees who have retired prior to the date of effect of these recommendations, keeping in view that retirement benefits of all Central Government employees appointed on and after 01.01.2004 are covered by the New Pension Scheme (NPS).   7. To make recommendations on the above, keeping in view:  (i) the economic conditions in the country and the need for fiscal prudence; (ii) the need to ensure that adequate resources are available for developmental expenditures and welfare measures; (iii) the likely impact of the recommendations on the finances of the state governments, which usually adopt the recommendations with some modifications; (iv) the prevailing emolument structure and retirement benefits available to employees of Central Public Sector Undertakings; and (v) the best global practices and their adaptability and relevance in Indian conditions.   8. To recommend the date of effect of its recommendations on all the above.

he said, as he stepped across the Close, habited in his best suit of black, with most exact white cravat, and yet looking not quite like a clergyman, — with some touch of the undertaker in his gait.

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For both Poland and Ukraine, the best way to get the West’s attention has been to stress their impact on Russia. Nineteenth-century liberals argued that unless Russia freed Poland, it would never be able to undertake its own constitutional reform. The effort of holding down its most intransigent colony trapped Russia in the role of tyrannical autocracy, hurting ordinary Russians as much as the Poles themselves – hence the slogan of the 1831 Polish rebellion: ‘For our freedom and yours.’ The argument Poland used in pleading for military aid last century, Ukraine employs in making the case for IMF funds and diplomatic support today. The (Polish-bom) American Sovietologist Zbigniew Brzezinski writes that ‘without Ukraine, Russia ceases to be an empire, but with Ukraine suborned and then subordinated, Russia automatically becomes an empire.

In the last chapter of the /General Theory, /quoted above,^35 he [Keynes] falls into the fallacy of supposing that there is some kind of /neutral /policy that a Government can pursue, to maintain effective demand in general, without having any influence upon any particular demand for anything. The Government has to undertake “the task of adjusting to one another the propensity to consume and the inducement to invest” but everything else is best left to “the free play of economic forces.”^36 This is a metaphysical conception as unseizable as /abstract labour /or /total utility. /What is a policy which /merely /adjusts the demand for investable resources to the supply? To increase effective demand when it threatens to flag, various means can be used: to reduce taxation or to shift the burden from those most likely to increase their consumption to those most likely to reduce their savings; to foster competition so as to reduce profit margins; to increase subsidies or outlays on social services — all means which tend to reduce inequalities in consumption. Or Government expenditure on investment can be increased, directly or through nationalized industries, or reductions in taxation and credit policy can be used to encourage private investment. Contrariwise, when effective demand seems excessive, taxes to discourage consumption, credit restriction and reduced Government expenditure can be brought into play. And all this has to be worked out so as to preserve the balance of trade at some level or other, as well as to preserve employment. What is a /neutral /policy? What mixture of these means is it that leaves private enterprise unaffected in content and acts only on the quantity? [pp. 89-90]

I love you. You are my sunshine. My grand passion. My hero. You are the man I one day wish to have babies with, because let me tell you, Finlay Charles, I would not undertake all that damned nonsense for months then endure labor, for just any gentleman. Only you. The man who makes me laugh, holds me during storms, and dries tears. Who sees me. Who thinks I'm beautiful with spectacles and messy hair and introduced me to the kind of pleasure I only ever dreamed about. I wasn't sure I would ever be able to open my heart to love. But I have. With my Finn. I love you forever and ever after. Just like in the novels.

It is the best of a bad lot,” he admitted. “Would you prefer ‘Sodomites’?” “Hardly. That smacks of Evangelicalism, and you know my feelings on forcible religion,” I reminded him.

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Are damaging data practices and systems capable of reform? Re-evaluate your relationship to data and assess whether existing practices and systems are capable of reform. If reform seems possible, question who is best placed undertake this work. When reform fails, or efforts to reform risk keeping a damaging system alive for longer, consider if an abolitionist approach might put data in the hands of those most in need.

Healing Black trauma is one of the most worthwhile endeavors we all can undertake. It is one that calls for the remaking of all social relations and an examination of our structures and the principles on which they are built. How has denying Black pain narrowed all of our lives? Where have we gone numb to our trauma, imagining that it is too big to face?

new age of “dynamism” and a compensating new science of “dynamics” to “treat the primary unmodified forces and energies of man, the mysterious springs of love, and fear, and wonder, of Enthusiasm, Poetry, Religion, all which have a truly vital and infinite character.” The human, he says, “is not the creature and product of mechanism, but in a far truer sense, its creator and producer.” “Signs of the Times” is one of the best pieces Carlyle ever wrote. Critique is balanced by prospectus, denunciation by advocacy. “This deep paralysed subjection to physical objects comes not from nature, but from our own unwise mode of viewing nature.” Nowhere in English is there a more forceful statement of the importance of the German concept of Bildung. “To reform a world, to reform a nation, no wise man will undertake; all but foolish men know, that the only solid, though a far slower reformation, is what each begins and perfects in himself.”10

Schopenhauer believed loss of memory stemmed from the inability of one’s intellect to assimilate an event due to opposition from the will.” She thought it best not to add he believed this the root of madness.

He called me one morning into his chamber, where he was confined by the gout, and expostulated very warmly with me upon this subject. He asked me what reasons more than a mere wandering inclination I had for leaving my father’s house and my native country, where I might be well introduced, and had a prospect of raising my fortunes by application and industry, with a life of ease and pleasure. He told me it was for men of desperate fortunes on one hand, or of aspiring, superior fortunes on the other, who went abroad upon adventures, to rise by enterprise, and make themselves famous in undertakings of a nature out of the common road; that these things were all either too far above me, or too far below me; that mine was the middle state, or what might be called the upper station of low life, which he had found by long experience was the best state in the world, the most suited to human happiness, not exposed to the miseries and hardships, the labor and sufferings, of the mechanic part of mankind, and not embarrassed with the pride, luxury, ambition, and envy of the upper part of mankind.

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1 = Very important. Do this at once. 2 = Worth doing but takes more time. Start planning it. 3 = Yes and no. Depends on how it’s done. 4 = Not very important. May even be a waste of effort. 5 = No! Don’t do this. Fill in those numbers before you read further, and take your time. This is not a simple situation, and solving it is a complicated undertaking. Possible Actions to Take ____ Explain the changes again in a carefully written memo. ____ Figure out exactly how individuals’ behavior and attitudes will have to change to make teams work. ____ Analyze who stands to lose something under the new system. ____ Redo the compensation system to reward compliance with the changes. ____ “Sell” the problem that is the reason for the change. ____ Bring in a motivational speaker to give employees a powerful talk about teamwork. ____ Design temporary systems to contain the confusion during the cutover from the old way to the new. ____ Use the interim between the old system and the new to improve the way in which services are delivered by the unit—and, where appropriate, create new services. ____ Change the spatial arrangements so that the cubicles are separated only by glass or low partitions. ____ Put team members in contact with disgruntled clients, either by phone or in person. Let them see the problem firsthand. ____ Appoint a “change manager” to be responsible for seeing that the changes go smoothly. ____ Give everyone a badge with a new “teamwork” logo on it. ____ Break the change into smaller stages. Combine the firsts and seconds, then add the thirds later. Change the managers into coordinators last. ____ Talk to individuals. Ask what kinds of problems they have with “teaming.” ____ Change the spatial arrangements from individual cubicles to group spaces. ____ Pull the best people in the unit together as a model team to show everyone else how to do it. ____ Give everyone a training seminar on how to work as a team. ____ Reorganize the general manager’s staff as a team and reconceive the GM’s job as that of a coordinator. ____ Send team representatives to visit other organizations where service teams operate successfully. ____ Turn the whole thing over to the individual contributors as a group and ask them to come up with a plan to change over to teams. ____ Scrap the plan and find one that is less disruptive. If that one doesn’t work, try another. Even if it takes a dozen plans, don’t give up. ____ Tell them to stop dragging their feet or they’ll face disciplinary action. ____ Give bonuses to the first team to process 100 client calls in the new way. ____ Give everyone a copy of the new organization chart. ____ Start holding regular team meetings. ____ Change the annual individual targets to team targets, and adjust bonuses to reward team performance. ____ Talk about transition and what it does to people. Give coordinators a seminar on how to manage people in transition. There are no correct answers in this list, but over time I’ve

Here’s who it’s okay to share a bed with: Your sister if you’re a girl, your brother if you’re a boy, your mom if you’re a girl, and your dad if you’re under twelve or he’s over ninety. Your best friend. A carpenter you picked up at the key-lime-pie stand in Red Hook. A bellhop you met in the business center of a hotel in Colorado. A Spanish model, a puppy, a kitten, one of those domesticated minigoats. A heating pad. An empty bag of pita chips. The love of your life. Here’s who it’s not okay to share a bed with: Anyone who makes you feel like you’re invading their space. Anyone who tells you that they “just can’t be alone right now.” Anyone who doesn’t make you feel like sharing a bed is the coziest and most sensual activity they could possibly be undertaking (unless, of course, it is one of the aforementioned relatives; in that case, they should act lovingly but also reserved/slightly annoyed). Now, look over at the person beside you. Do they meet these criteria? If not, remove them or remove yourself. You’re better off alone.

variable. In social science, this is called a nomothetic mode of explanation—the isolation of the most important factors. This approach is consistent with the philosophy of seeking complete but parsimonious explanations in science.1 The second part involves addressing those variables that were not considered as being of most relevance. Regarding the first part, the specification of the “most important” independent variables is a judicious undertaking. The use of a nomothetic strategy implies that a range of plausible models exists—different analysts may identify different sets of “most important” independent variables. Analysts should ask which different factors are most likely to affect or cause their dependent variable, and they are likely to justify, identify, and operationalize their choices differently. Thus, the term full model specification does not imply that only one model or even a best model exists, but rather it refers to a family of plausible models. Most researchers agree that specification should (1) be driven by theory, that is, by persuasive arguments and perspectives that identify and justify which factors are most important, and (2) inform why the set of such variables is regarded as complete and parsimonious. In practice, the search for complete, parsimonious, and theory-driven explanations usually results in multiple regression models with about 5–12 independent variables; theory seldom results in less than 5 variables, and parsimony and problems of statistical estimation, discussed further, seldom result in models with more than 12. Key Point We cannot examine the effect of all possible variables. Rather, we focus on the most relevant ones. The search for parsimonious explanations often leads analysts to first identify different categories of factors that most affect their dependent variable. Then, after these categories of factors have been identified, analysts turn to the task of trying to measure each, through either single or index variables. As an example,

Geithner’s proposed terms for the loan—which drew heavily on the work of bankers he had asked to explore options for private financing for AIG—included a floating interest rate starting at about 11.5 percent. AIG would also be required to give the government an ownership share of almost 80 percent of the company. Tough terms were appropriate. Given our relative unfamiliarity with the company, the difficulty of valuing AIG FP’s complex derivatives positions, and the extreme conditions we were seeing in financial markets, lending such a large amount inevitably entailed significant risk. Evidently, it was risk that no private-sector firm had been willing to undertake. Taxpayers deserved adequate compensation for bearing that risk. In particular, the requirement that AIG cede a substantial part of its ownership was intended to ensure that taxpayers shared in the gains if the company recovered. Equally important, tough terms helped address the unfairness inherent in aiding AIG and not other firms, while also serving to mitigate the moral hazard arising from the bailout. If executives at similarly situated firms believed they would get easy terms in a government bailout, they would have little incentive to raise capital, reduce risk, or accept market offers for their assets or their company. The Fed and Treasury had pushed for tough terms for the shareholders of Bear Stearns and Fannie and Freddie for precisely these reasons. The political backlash would be intense no matter what we did, but we needed to show that we got taxpayers the best possible deal and had minimized the windfall that the bailout gave to AIG and its shareholders.

Bob Goff, the craziest lawyer, love activist, world-changer I know, and the delightful author of Love Does, says this: The world can make you think that love can be picked up at a garage sale or enveloped in a Hallmark card. But the kind of love that God created and demonstrated is a costly one because it involves sacrifice and presence. It’s a love that operates more like a sign language than being spoken outright. . . . The brand of love Jesus offers is . . . more about presence than undertaking a project. It’s a brand of love that doesn’t just think about good things, or agree with them, or talk about them . . . Love does.1

One trend we’ve noticed is that the right person to succeed is often the one who has been prepared elsewhere. In other words, the best job you could possibly undertake is a job you never could have undertaken had you not done everything leading up to now.

Today I can joyfully say that one of the best undertakings I have ever made was to study the subject of responsibility

Those are mistaken who think time spent in prayer is lost if they do not receive the dew of devotion at once. I say to such people that if they do their best and keep up a steady war of resistance against their wandering thoughts and their despondency at failing to get rid of them or obtaining peace, they gain greater merit very often than if they felt devotion at once without any struggle, because they are serving God at their own expense at the cost of more effort and suffering. However, anyone who wishes to undertake this exercise should spend much time on it, to set aside all care about his own or other people's business, and force himself to remain for a long while in one place, whether he receives consolations or not.   Yet

To say that you will exert your best efforts is little more than to say you will try. But you must begin to understand that — for you, forward of this moment — you do not have the luxury of merely trying at anything you undertake, and failure is not an option.” “But

I was very impressed by the papers published in philosophy journals. They were so beautifully typeset, and their tone was just captivating -- alternately casual and buffer-overflowingly technical. A fellow would be walking along a street and suddenly modality qua modality would spring upon him. I didn't ever quite understand these papers, but I figured I'd get around to that later, when I had time to reread them more closely. In the meantime I tried my best to imitate them. This was, I can now see, a doomed undertaking, because they weren't really saying anything. No philosopher ever refuted another, for example, because no one said anything definite enough to refute. Needless to say, my imitations didn't say anything either.

Work Is a Spiritual Activity Ecclesiastes 9:10 Our lives on earth will be different from our lives in eternity. The demands we are to undertake will not be like those after death. Our best response is to be committed today in our work, tasks, job and responsibilities; we must be as diligent and engaged as possible. Wherever we work, whatever we do, we are to do it with all our hearts, “as working for the Lord” (Colossians 3:23). As Ecclesiastes 9:10 says, “Whatever your hand finds to do, do it with all your might.

Pete has a few methods he uses to help manage people through the fears brought on by pre-production chaos. “Sometimes in meetings, I sense people seizing up, not wanting to even talk about changes,” he says. “So I try to trick them. I’ll say, ‘This would be a big change if we were really going to do it, but just as a thought exercise, what if …’ Or, ‘I’m not actually suggesting this, but go with me for a minute …’ If people anticipate the production pressures, they’ll close the door to new ideas—so you have to pretend you’re not actually going to do anything, we’re just talking, just playing around. Then if you hit upon some new idea that clearly works, people are excited about it and are happier to act on the change.” Another trick is to encourage people to play. “Some of the best ideas come out of joking around, which only comes when you (or the boss) give yourself permission to do it,” Pete says. “It can feel like a waste of time to watch YouTube videos or to tell stories of what happened last weekend, but it can actually be very productive in the long run. I’ve heard some people describe creativity as ‘unexpected connections between unrelated concepts or ideas.’ If that’s at all true, you have to be in a certain mindset to make those connections. So when I sense we’re getting nowhere, I just shut things down. We all go off to something else. Later, once the mood has shifted, I’ll attack the problem again.” This idea—that change is our friend because only from struggle does clarity emerge—makes many people uncomfortable, and I understand why. Whether you’re coming up with a fashion line or an ad campaign or a car design, the creative process is an expensive undertaking, and blind alleys and unforeseen snafus inevitably drive up your costs. The stakes are so high, and the crises that pop up can be so unpredictable, that we try to exert control. The potential cost of failure appears far more damaging than that of micromanaging. But if we shun such necessary investment—tightening up controls because we fear the risk of being exposed for having made a bad bet—we become the kind of rigid thinkers and managers who impede creativity.

The situational diagnosis conversation. In this conversation, you seek to understand how your new boss sees the STARS portfolio you have inherited. Are there elements of start-up, turnaround, accelerated growth, realignment, and sustaining success? How did the organization reach this point? What factors—both soft and hard—make this situation a challenge? What resources within the organization can you draw on? Your view may differ from your boss’s, but it is essential to grasp how she sees the situation. The expectations conversation. Your goal in this conversation is to understand and negotiate expectations. What does your new boss need you to do in the short term and in the medium term? What will constitute success? Critically, how will your performance be measured? When? You might conclude that your boss’s expectations are unrealistic and that you need to work to reset them. Also, as part of your broader campaign to secure early wins, discussed in the next chapter, keep in mind that it’s better to underpromise and overdeliver. The resource conversation. This conversation is essentially a negotiation for critical resources. What do you need to be successful? What do you need your boss to do? The resources need not be limited to funding or personnel. In a realignment, for example, you may need help from your boss to persuade the organization to confront the need for change. Key here is to focus your boss on the benefits and costs of what you can accomplish with different amounts of resources. The style conversation. This conversation is about how you and your new boss can best interact on an ongoing basis. What forms of communication does he prefer, and for what? Face-to-face? Voice, electronic? How often? What kinds of decisions does he want to be consulted on, and when can you make the call on your own? How do your styles differ, and what are the implications for the ways you should interact? The personal development conversation. Once you’re a few months into your new role, you can begin to discuss how you’re doing and what your developmental priorities should be. Where are you doing well? In what areas do you need to improve or do things differently? Are there projects or special assignments you could undertake (without sacrificing focus)? In practice, your

Why This Book I HAVE WRITTEN THIS BOOK because I am convinced that there is a way to end most evil.* And ending evil is the most important task humans can ever undertake. The only proven way to achieve this on any large scale is the American value system. These values are proclaimed on every American coin: “Liberty,” “In God We Trust,” “E Pluribus Unum.” Each one is explained at length, and each one is adaptable to just about any society in the world. I have written this book with a number of audiences in mind: It is written first for Americans who already affirm American values. To those who would argue that this is an unnecessary exercise in “preaching to the choir,” I would say that, unfortunately, this is not the case. Most of the choir have forgotten the melody. Few Americans can articulate what is distinctive about American values, or even what they are. There is, in fact, a thirst among Americans for rediscovering and reaffirming American values. I know this from my daily radio show, and I know this from a personal experience. A few years ago, at a public forum at the University of Denver, I was asked by the moderator, former Colorado senator Bill Armstrong, what I thought the greatest problem confronting America was. I answered that it was that the last two generations of Americans have not communicated what it means to be American to their children. Someone in the audience videotaped my response and put it on YouTube, where millions of people have seen it. A lot of Americans realize we have forgotten what we stand for.

But Welch also thought through another issue before deciding where to concentrate his efforts for the next five years. He asked himself which of the two or three tasks at the top of the list he himself was best suited to undertake. Then he concentrated on that task; the others he delegated. Effective executives try to focus on jobs they’ll do especially well. They know that enterprises perform if top management performs—and don’t if it doesn’t.

Success in any endeavour is measured by the degree to which an agent executes their plan and achieves their intended target. This ultimately means that if an actor is unsuccessful in undertaking a prescribed religious end, they may still be rewarded if their intentions were sincere and they exerted their best efforts.

Love should be a classroom in which we mutually undertake to educate one another, in a spirit of support and compassion, to grow into the best versions of ourselves. Love should not be a cavern in which we endorse each other’s worst sides or suffer in silence around the difficulties the other is causing us.

Our self-abnegation is thus not for our own sake, but for the sake of others. And thus it is not to mere self- denial that Christ calls us, but specifically to self-sacrifice: not to unselfing ourselves, but to unselfishing ourselves. Self-denial for its own sake is in its very nature ascetic, monkish. It concentrates our whole attention on self; self-knowledge, self-control--and can, therefore, eventuate in nothing other than the very apotheosis of selfishness. At best it succeeds only in subjecting the outer self to the inner self, or the lower self to the higher self; and only the more surely falls into the slough of self-seeking, that it partially conceals the selfishness of its goal by refining its ideal of self and excluding its grosser and more outward elements. Self-denial, then, drives to the cloister; narrows and contracts the soul; murders within us all innocent desires, dries up all the springs of sympathy, and nurses and coddles our self-importance until we grow so great in our own esteem as to be careless of the trials and sufferings, the joys and aspirations, the strivings and failures and successes of our fellow-men. Self-denial, thus understood, will make us cold, hard, unsympathetic,--proud, arrogant, self-esteeming,--fanatical, overbearing, cruel. It may make monks and Stoics,--it cannot make Christians. It is not to this that Christ’s example calls us. He did not cultivate self, even His divine self: He took no account of self. He was not led by His divine impulse out of the world, driven back into the recesses of His own soul to brood morbidly over His own needs, until to gain His own seemed worth all sacrifice to Him. He was led by His love for others into the world, to forget Himself in the needs of others, to sacrifice self once for all upon the altar of sympathy. Self-sacrifice brought Christ into the world. And self-sacrifice will lead us, His followers, not away from but into the midst of men. Wherever men suffer, there will we be to comfort. Wherever men strive, there we will be to help. Wherever men fail, there will we be to uplift. Wherever men succeed, there will we be to rejoice. Self-sacrifice means not indifference to our times and our fellows: it means absorption in them. It means forgetfulness of self in others. It means entering into every man’s hopes and fears, longings and despairs: it means many-sidedness of spirit, multiform activity, multiplicity of sympathies. It means richness of development. It means not that we should live one life, but a thousand lives,--binding ourselves to a thousand souls by the filaments of so loving a sympathy that their lives become ours. It means that all the experiences of men shall smite our souls and shall beat and batter these stubborn hearts of ours into fitness for their heavenly home. It is, after all, then, the path to the highest possible development, by which alone we can be made truly men. Not that we shall undertake it with this end in view. This were to dry up its springs at their source. We cannot be self-consciously self-forgetful, selfishly unselfish. Only, when we humbly walk this path, seeking truly in it not our own things but those of others, we shall find the promise true, that he who loses his life shall find it. Only, when, like Christ, and in loving obedience to His call and example, we take no account of ourselves, but freely give ourselves to others, we shall find, each in his measure, the saying true of himself also: “Wherefore also God hath highly exalted him.” The path of self-sacrifice is the path to glory.

Not allowing people to undertake difficult tasks was not only selfish, but also robbed them of the opportunity to better themselves. Trusting people to perform to the best of their ability, and then letting them do so, was likewise part of leadership.

It was one thing to not ask the members of your team to do anything you yourself wouldn’t do. That was called leadership. It was something else entirely to never ask them to do the hard things because you were too busy doing them yourself. Not allowing people to undertake difficult tasks was not only selfish, but also robbed them of the opportunity to better themselves. Trusting people to perform to the best of their ability, and then letting them do so, was likewise part of leadership.

Is all we have to say in response to their “why?” a feeble “I am right, so you are wrong”?’ He looked down, as if in thought. ‘Yet we are. We are right. They are wrong. This simple, clean faith we must undertake to teach them. We are right. They are wrong. Why? Not because we say so. Because we know so! We will not say “I am right and you are wrong” because we have bested them in combat. We must proclaim it because we know it is the responsible truth. We cannot, should not, will not promulgate that idea for any other reason than we know, without hesitation, without doubt, without prejudice, that it is the truth, and upon that truth we bestow our faith. They are wrong. Their culture was constructed upon lies. We have brought them the keen edge of truth and enlightened them. On that basis, and that basis alone, go from here and iterate our message.

As we integrate more elements of our character into the light of consciousness we will be moving toward the ideal of psychological wholeness, and wholeness according to Jung, is the defining mark of a great character and the means to ever more control of our destiny. For each time we accept a weakness, rather than denying it, we gain some influence over it and we can learn to minimize its effects on us. Each time we discover a new strength of our character, a new set of possibilities opens up before us and our life will be all the better for it. For these reasons there is no task we can set before ourselves, no life project we can adopt, that is more rewarding than the cultivation of a great character. And unlike other life projects, which often require the cooperation of external factors, be it money or other people, this project requires no such things. We can undertake this project at any moment we choose and given the brevity and uncertain nature of existence, now is always the best moment to begin on the life altering journey of discovering more fully who we are.

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It was a mammoth undertaking, throwing an army across the Channel,

Beyond the possibility of disturbing the monks within the chapel, he said, “It’s a very simple idea. You recall the Bible, and the story of Gethsemane, where Our Lord waited out the hours before his trial and crucifixion, and his friends, who should have borne him company, all fell fast asleep?” “Oh,” I said, understanding all at once. “And he said ‘Can you not watch with me one hour?’ So that’s what you’re doing—watching with him for that hour—to make up for it.” I liked the idea, and the darkness of the chapel suddenly seemed inhabited and comforting. “Oui, madame,” he agreed. “Very simple. We take it in turns to watch, and the Blessed Sacrament on the altar here is never left alone.” “Isn’t it difficult, staying awake?” I asked curiously. “Or do you always watch at night?” He nodded, a light breeze lifting the silky brown hair. The patch of his tonsure needed shaving; short bristly hairs covered it like moss. “Each watcher chooses the time that suits him best. For me, that is two o’clock in the morning.” He glanced at me, hesitating, as though wondering how I would take what he was about to say. “For me, in that moment …” He paused. “It’s as though time has stopped. All the humors of the body, all the blood and bile and vapors that make a man; it’s as though just at once all of them are working in perfect harmony.” He smiled. His teeth were slightly crooked, the only defect in his otherwise perfect appearance. “Or as though they’ve stopped altogether. I often wonder whether that moment is the same as the moment of birth, or of death. I know that its timing is different for each man … or woman, I suppose,” he added, with a courteous nod to me. “But just then, for that fraction of time, it seems as though all things are possible. You can look across the limitations of your own life, and see that they are really nothing. In that moment when time stops, it is as though you know you could undertake any venture, complete it and come back to yourself, to find the world unchanged, and everything just as you left it a moment before. And it’s as though …” He hesitated for a moment, carefully choosing words. “As though, knowing that everything is possible, suddenly nothing is necessary.” “But … do you actually do anything?” I asked. “Er, pray, I mean?” “I? Well,” he said slowly, “I sit, and I look at Him.” A wide smile stretched the fine-drawn lips. “And He looks at me.

It’s a very simple idea. You recall the Bible, and the story of Gethsemane, where Our Lord waited out the hours before his trial and crucifixion, and his friends, who should have borne him company, all fell fast asleep?” “Oh,” I said, understanding all at once. “And he said ‘Can you not watch with me one hour?’ So that’s what you’re doing—watching with him for that hour—to make up for it.” I liked the idea, and the darkness of the chapel suddenly seemed inhabited and comforting. “Oui, madame,” he agreed. “Very simple. We take it in turns to watch, and the Blessed Sacrament on the altar here is never left alone.” “Isn’t it difficult, staying awake?” I asked curiously. “Or do you always watch at night?” He nodded, a light breeze lifting the silky brown hair. The patch of his tonsure needed shaving; short bristly hairs covered it like moss. “Each watcher chooses the time that suits him best. For me, that is two o’clock in the morning.” He glanced at me, hesitating, as though wondering how I would take what he was about to say. “For me, in that moment …” He paused. “It’s as though time has stopped. All the humors of the body, all the blood and bile and vapors that make a man; it’s as though just at once all of them are working in perfect harmony.” He smiled. His teeth were slightly crooked, the only defect in his otherwise perfect appearance. “Or as though they’ve stopped altogether. I often wonder whether that moment is the same as the moment of birth, or of death. I know that its timing is different for each man … or woman, I suppose,” he added, with a courteous nod to me. “But just then, for that fraction of time, it seems as though all things are possible. You can look across the limitations of your own life, and see that they are really nothing. In that moment when time stops, it is as though you know you could undertake any venture, complete it and come back to yourself, to find the world unchanged, and everything just as you left it a moment before. And it’s as though …” He hesitated for a moment, carefully choosing words. “As though, knowing that everything is possible, suddenly nothing is necessary.” “But … do you actually do anything?” I asked. “Er, pray, I mean?” “I? Well,” he said slowly, “I sit, and I look at Him.” A wide smile stretched the fine-drawn lips. “And He looks at me.

How careful was our blessed Saviour of little ones, that they might not be offended! How he defends his disciples from malicious imputations of the Pharisees! How careful not to put new wine into old vessels (Matt. 9:17), not to alienate new beginners with the austerities of religion (as some do indiscreetly). Oh, says he, they shall have time to fast when I am gone, and strength to fast when the Holy Ghost is come upon them. It is not the best way, to assail young beginners with minor matters, but to show them a more excellent way and train them in fundamental points. Then other things will not gain credence with them. It is not amiss to conceal their defects, to excuse some failings, to commend their performances, to encourage their progress, to remove all difficulties out of their way, to help them in every way to bear the yoke of religion with greater ease, to bring them to love God and his service, lest they acquire a distaste for it before they know it. For the most part we see that Christ plants in young beginners a love which we call their `first love' (Rev. 2:4), to carry them through their profession with more delight, and does not expose them to crosses before they have gathered strength; as we bring on young plants and fence them from the weather until they be rooted. Mercy to others should move us to deny ourselves in our liberties oftentimes, in case of offending weak ones. It is the `little ones' that are offended (Matt. 18:6). The weakest are most ready to think themselves despised; therefore we should be most careful to give them satisfaction. It would be a good contest amongst Christians, one to labour to give no offence, and the other to labour to take none. The best men are severe to themselves, tender over others. Yet people should not tire and wear out the patience of others: nor should the weaker so far demand moderation from others as to rely upon their indulgence and so to rest in their own infirmities, with danger to their own souls and scandal to the church. Neither must they despise the gifts of God in others, which grace teaches to honor wheresoever they are found, but know their parts and place, and not undertake anything above their measure, which may make their persons and their case obnoxious to

How to Freelance Could it be said that you are fed up with being a representative encountering the monotonous routine? Assuming that your response is indeed, this present time would be the opportunity to consider outsourcing your experience and abilities. Outsourcing is rapidly turning Into the calling which is carrying specialists into what's in store. Organizations are starting to downsize on costs, including their labor force, and they are going to the outsourcing business sector for help. Assuming you have involvement with any of the above regions, or something else, there is an incredible opportunity that you can embed your skill into the outsourcing industry without any problem. There are an astounding measure of clients out there searching for your abilities and ready to pay great cash to use them please visit here how to freelancing for more details. Freelance composing is an extremely complicated interaction that relies upon, and just on the essayist. While this vocation decision is difficult to get into, it is strikingly simple to transform the composing field and earn substantial sums of money simultaneously. There are three essential things about freelance composing that each essayist, new or not, should be aware or have a grasping of. We check out at them exhaustively here: The when of freelance composition There is no when to freelance composition. A capable essayist can compose whenever of the day or night; one glimmer of motivation and he's up and composing on the pc. However, this is valid just for a couple of essayists. A large number of us compose at explicit times, with the end goal that our innovativeness becomes restricted to those hours as it were. A work at home mother will rise and shine right on time to get in a couple of hours before the children wake up. An undergrad will work in the nights after talks. However, with freelance composition, it's best not to get into a groove to such an extent that your innovativeness endures. The where of freelance composition Here, most essayists have a decision. A few of us need clear walls around us with zero commotion levels to have The option to work capably. Others need a boisterous climate. Others can work anyplace; from the middle of a well of lava emission to a path seat on a cable car in london. You get to choose where you are generally agreeable, and work from that point. The how of freelance composition Once more, there is no how to freelance composition. You should simply sit at your pc or type-essayist, and get moving. Those dealing with a particular task as of now have some thought of what they will compose, while others sit before their clear screens and get their dream together. In the cutting edge world, however, this approach is becoming old, since each essayist worth his time and energy is charging constantly. A typical slip-UP freelancers make is having powerless correspondence with their clients. You should know about this in light of the fact that continually rehashing this error can set you back huge load of cash as long as possible. You should be certain that you impart successfully while getting the task and furthermore during the venture. you want to construct and keep up with trust with your clients. The following mix-up you should know can occur with an extremely normal benefit you can have as a freelancer, how much tasks you can have. You can have many undertakings for yourself as you can deal with. However, you'll have to genuinely check what you can deal with. At long last, let's talk about recurrent business. That is when clients utilize your administrations again and again. At the point when you get you first clients, you might begin imagining that since you got work from them that you'll continue to get work from them. This is an unfortunate mix-up on your part. You believe that should conquer this by keeping up with great terms with your client and staying in contact with them.

I was also thinking that if I were president, I would make the population of the Russian Federation play lotto in the evenings. Of everything that the authorities could undertake right now, that seems like the best thing.

Einstein said it best: “Whoever undertakes to set himself up as judge of Truth and Knowledge is shipwrecked by the laughter of the Gods.

GIVE RISE TO FAITH Be fearless LEADER and Design your own LIFE." "You are divine creation of God. You crave creativity and intuitive life guided by the best mentors. You choose your inner happiness over external chaos. You choose to thrive in most chaotic life circumstances. God created you to be perfect version of yourself and the creation of affection. God is graceful and merciful. He guides your life path and destiny. You have a mission on this earth to fulfill. You aren't here to just survive and live each and every day as it will be your same day since the day you were born with. You are here to learn, grow, face failures, face successes, face extreme painful situations, face extremely happy situation full of love, light and delight. You are creative and mindful. You can educate yourself and be the best educator and successor. You are the best guide anyone can ever ask for. You can be the leader and counselor to the people who need your help. You can guide the path of people who wanted your guidance. We are courageous in ways we don't recognize we possess. We face the incidents, occurrences, events, affairs, encounters, adventures and circumstances throughout our life. Through knowledge, understanding, wisdom, sophistication and education we gain the experiences and moments of endurance and tolerance. We encounter different life challenges, daily teachings and life lessons as we grow through our life. We undertake the different phases of difficulty, resistance, struggle, victory and competition throughout our life’s journey. As we undertake the different phases of our life’s journey, we choose to behave, respond, acknowledge, appreciate and recognize situations and gain experiences according to our free will, self-determination, independence, liberty and freedom. We have freedom to choose our life experiences either positive or negative. Our success or failure depends on our positive life experiences, negative life experiences or positive and negative life experiences throughout our life. With 365 days daily teachings and life lessons you can sharpen your cognitive behavior, you can learn about how to balance your life experiences and you can gather daily inspirations throughout your life’s journey.

Best Ideas and Tips for Career Growth and Development In case you're thinking about how you will get where you need to be in your career, there are some basic advances you can take that will assist you in making your own professional development. Similarly, as with all endeavors, you should be clear about your course when you make your own career development plan. You don't take an excursion without knowing where you need to wind up. You additionally don't have to excessively confound this undertaking. For profession improvement wanting to be compelling, extend your perspective on advancement and that of your representatives. An outside instructional course isn't the best way to create workers. Worker advancement is an incredible idea yet it isn't without issues. The best plans save the duty regarding finish unequivocally on the shoulders of representatives. Something else, if a worker doesn't finish their advancement openings, the individual in question may decide to put the fault on the board, which is counter-profitable for the entirety of the included gatherings. Certain issues and articulations exist that you would need to maintain a strategic distance from as you and the workers who report to you make plans and strategies for career development. Best Ideas for Career Growth and Development 1. Analyze your skills by yourself Experience the expected set of responsibilities detail by detail and rate your present condition of aptitudes, training, or experience to what is recorded. Your rating framework can be as straightforward as 1-10, with 10 an ideal match and one being totally absent. As you rate, make notes about your manner of thinking for future reference. When you have finished this activity, distinguish the entirety of the things where there is anyplace from a decent measure to a considerable measure of improvement that is required. Search for shared characteristics and cluster those all together. You will find that there will be subjects for your holes. 2. Change Job If or Whenever You Want You may likewise need to have numerous methods of amplifying your range of abilities to add profundity to it. A model is in the event that you need to move to a venture the board position, you might need to get confirmation and furthermore request venture duties. At first, these might be little, which are fine; they will offer you a chance to develop and learn. Also, you may need to inquire about different approaches to get what it takes you have to develop in your profession. You can't anticipate to what extent or how much work you should do so as to build up the expertise at the level you need, however, you do have command over the move you make to begin. Follow along. You have to focus on your career development plan at least two times every year. This will permit you to remain concentrated on your advance and help you to remember subsequent stages. 3. Growth Takes Time: But not for Everyone Some portion of the explanation we presume development is such a high need when you search for an occupation is on the grounds that you weren't getting development and improvement at your last one. You can totally change occupations at regular intervals to fulfill your longing for development. In any case, that despite everything leaves an extensive timeframe when you're not developing once you sink into work and before you move onto the following one. Here are some of the plan and strategies for career development, if you have any doubt, let us know in the comment section. Can also check: Things which is Important for student to get success

Transporting several ships full of live humans halfway around the world is an expensive undertaking. Transporting several ships full of corpses halfway around the world is considerably cheaper, and although the government was absolutely strict on the point that the trip needed to start with the former, they were agreeably flexible when it came to giving a shit whether it finished with the latter or not.

What is your recovery rate? How long does it take you to recover from actions and behaviors that upset you? Minutes? Hours? Days? Weeks? The longer it takes you to recover, the more influence that incident has on your actions, and the less able you are to perform to your personal best. In a nutshell, the longer it takes you to recover, the weaker you are and the poorer your performance. 카톡►ppt33◄ 〓 라인►pxp32◄ 홈피는 친추로 연락주세요 프릴리지파는곳,프릴리지구입방법,프릴리지복용법,프릴리지지속시간,프릴리지처방,프릴리지구매 You are well aware that you need to exercise to keep the body fit and, no doubt, accept that a reasonable measure of health is the speed in which your heart and respiratory system recovers after exercise. Likewise the faster you let go of an issue that upsets you, the faster you return to an equilibrium, the healthier you will be. The best example of this behavior is found with professional sportspeople. They know that the faster they can forget an incident or missd opportunity and get on with the game, the better their performance. In fact, most measure the time it takes them to overcome and forget an incident in a game and most reckon a recovery rate of 30 seconds is too long! Imagine yourself to be an actor in a play on the stage. Your aim is to play your part to the best of your ability. You have been given a script and at the end of each sentence is a ful stop. Each time you get to the end of the sentence you start a new one and although the next sentence is related to the last it is not affected by it. Your job is to deliver each sentence to the best of your ability. Don’t live your life in the past! Learn to live in the present, to overcome the past. Stop the past from influencing your daily life. Don’t allow thoughts of the past to reduce your personal best. Stop the past from interfering with your life. Learn to recover quickly. Remember: Rome wasn’t built in a day. Reflect on your recovery rate each day. Every day before you go to bed, look at your progress. Don’t lie in bed saying to you, “I did that wrong.” “I should have done better there.” No. look at your day and note when you made an effort to place a full stop after an incident. This is a success. You are taking control of your life. Remember this is a step by step process. This is not a make-over. You are undertaking real change here. Your aim: reduce the time spent in recovery. The way forward? Live in the present. Not in the precedent.

Yet this unlearning is precisely what needs to be done if we are to make the shift from a belief-based Buddhism (version 1.0) to a praxis-based Buddhism (version 2.0). We have to train ourselves to the point where on hearing or reading a text from the canon our initial response is no longer “Is that true?” but “Does this work?” At the same time, we also need to undertake a critical analysis of the texts themselves in order to uncover, as best we can at this distance in time, the core terms and narrative strategies that inform a particular passage or discourse. If we subtract the words “noble truth” from the phrase “four noble truths,” we are simply left with “four.” And the most economic formulation of the Four, to be found throughout Buddhist traditions, is this: Suffering (dukkha) Arising (samudaya) Ceasing (nirodha) Path (magga) Once deprived of the epithet “noble truth” and no longer phrased in propositional language, we arrive at the four keystones on which both Buddhism 1.0 and Buddhism 2.0 are erected. Just as there are four nucleobases (cytosine, guanine, adenine, and thymine) that make up DNA, the nucleic acid that contains the genetic instructions for all living organisms, one might say that suffering, arising, ceasing, and path are the four nucleobases that make up the dharma, the body of instructive ideas, values, and practices that give rise to all forms of Buddhism. ( 9 ) Craving is repetitive, it wallows in attachment and greed, obsessively indulging in this and that: the craving of sensory desire, craving for being, craving for non-being. —THE FIRST DISCOURSE Following Carol S. Anderson (1999), I translate samudaya as “arising” rather than the more familiar “origiṇ” I also

Did you ever tell your previous employer any of your thoughts on ways they could improve?” If he says “Yes, but they never listened to anyone,” or “Yeah, but they just said ‘Mind your own business,’” this may tell more about the style of his approach than about managers at his last job. Most employers react well to suggestions that are offered in a constructive way, regardless of whether or not they follow them. Another unfavorable response is, “What’s the use of making suggestions? Nothing ever changes anyway.” Some applicants will accuse former employers of stealing their ideas. Others will tell war stories about efforts to get a former employer to follow suggestions. If so, ask if this was a one-man undertaking or in concert with his coworkers. Sometimes an applicant will say his co-workers “didn’t have the guts to confront management like I did.” “What are some of the things your last employer could have done to keep you?” Some applicants will give a reasonable answer (slightly more pay, better schedule, etc.), but others will provide a list of demands that demonstrate unreasonable expectations (e.g., “They could have doubled my salary, promoted me to vice president, and given me Fridays off”). “How do you go about solving problems at work?” Good answers are that he consults with others, weighs all points of view, discusses them with involved parties, etc. Unfavorable answers contain a theme of confrontation (e.g., “I tell the source of the problem he’d better straighten up,” or “I go right to the man in charge and lay it on the line”). Another bad answer is that he does nothing to resolve problems, saying, “Nothing ever changes anyway.” “Describe a problem you had in your life where someone else’s help was very important to you.” Is he able to recall such a situation? If so, does he give credit or express appreciation about the help? “Who is your best friend and how would you describe your friendship?” Believe it or not, there are plenty of people who cannot come up with a single name in response to this question. If they give a name that was not listed as a reference, ask why. Then ask if you can call that friend as a reference.

if something is at stake, the human mind gets ignited and its working capacity gets enhanced manifold. That’s exactly what happened. This is one of the techniques of building talent. The message is that the young in the organization, whatever be their specialization, must be trained in such a way that they are prepared for new products, innovation and for undertaking higher organizational responsibilities.

Obviously the students preferred to assign themselves to the appealing task and their partners to the unappealing task, but they also recognized that it would be fairer to toss a coin to decide who would undertake each task. The laws of probability state that if the students were using the coins fairly, roughly half of them should have been assigned to the positive task, and the other half should have been assigned to the negative task. Though all of the students tossed the coin, the researchers found that 85 percent of the students assigned themselves to the positive task, suggesting that the coin was merely a prop that allowed them to defend the fairness of the desired outcome. Since they weren’t supervised, you can imagine how the students interpreted a negative outcome: if they lost the first toss, perhaps they decided that the outcome should rest on a best-of-three scenario. The researchers tried the task again, this time placing the students in front of a large mirror. Forced to stare at their reflections as they tossed the coin, the students were perfectly fair, assigning their phantom partner to the positive task exactly 50 percent of the time. Incredibly, the students claimed they reached their decision fairly in both situations, but only the students who sat in front of a mirror actually obeyed the outcome of the coin toss.

You, young man who understand this language and to whom the heroes of the mind seem mysteriously to beckon, but who fear to lack the necessary means, listent o me. Have you two hours a day? Can you undertake to keep them jealously, to use them ardently, and then, being of those who have authority in the Kingdom of God, can you drink the chalice of which these pages would wish to make you savor the exquisite and bitter taste? If so, have confidence. Nay, rest in quiet certainty. If you are compelled to earn your living, at least you will earn it without sacrificing, as so many do, the liberty of your soul. If you are alone, you will but be more violently thrown back on your noble purposes. Most great men followed some calling. Many have declared that the two hours I postulate suffice for an intellectual career. Learn to make the best use of that limited time; plunge every day of your life into the spring which quenches and yet ever renews your thirst.

Cloak and Dagger was lost in the summertime NBC schedule, lumped into a mystery block with several other shows of far inferior quality. It never attracted a sponsor and got almost no critical attention, but the recent discovery of the entire run reveals a gripping show with every story an unpredictable departure from formula. It was the story of the wartime activities of the OSS—the Office of Strategic Services—“this country’s first all-out effort in black warfare … dropping undercover operators behind enemy lines, organizing local partisans to blow bridges and dynamite tunnels, operating the best spy systems of Europe and Asia.” It was a tense half-hour of patriots and traitors, of love affairs doomed by war, of triumph, tragedy, and failure. The stories did not always end with the lovers embraced and the mad-dog Germans reeling in defeat: the hero-agent, in accomplishing his mission, sometimes gave up his life. It opened with a question by actor Raymond Edward Johnson: Are you willing to undertake a dangerous mission for the United States, knowing in advance you may never return alive? It was transcribed and had a definite “canned” sound, which may also have helped turn listeners away.

it seemed rational that the Agency would undertake a measure of damage control, and it seemed natural that the Agency would call upon the one man who had developed the best contacts and who was its most sophisticated, subtle and successful media expert and manipulator: David Atlee Phillips. Soon a series of stories were planted in the press. Newsweek’s “Periscope” column said: “After studying FBI and other field investigations, the CIA has concluded that the Chilean secret police were not involved in the death of Orlando Letelier. . . .

8 Ways to Work Smarter and Improve Productivity We as a whole have a similar measure of time in a day, and there is no real way to get a greater amount of it. It doesn't make a difference how effective or well off one is - we are altogether topped at 24 hours for every day. We need to subtract some to sleep, eating, driving and simply living everyday lives - the time left for entrepreneurial undertakings is once in a while enough. However, there is an approach to expand that time, and it includes working more brilliant - not harder. Utilize the eight hints beneath and you will accomplish more in a shorter timeframe. 1. Ensure you cherish what you do 100 percent. This is entirely basic. When you completely adore what you do, it doesn't feel like work. It sounds so buzzword, yet it's flawless. I adore what I do, and I get up each morning energized for what is coming down the road. A late night or long travel day doesn't make a difference - I hop up out of bed each morning without a wake up timer. When you are really enthusiastic about what you are doing you remain laser centered, which normally brings about high profitability. In the event that you are hopeless and abhor what you are doing, paying little mind to how much cash you are making, you won't be energized and your profitability will go directly down the deplete. 2. Grasp innovation. In the event that you decline to grasp innovation you will put yourself at a noteworthy weakness. There are program augmentations, applications and robotization programming to help practically every part of your business and everyday duties. Quite a while back, it wound up noticeably conceivable to maintain your whole business in a hurry from your portable workstation. Today, the same is conceivable from your cell phone. We have mind boggling apparatuses accessible to us that give us finish area opportunity. Thump out errands while driving, doing cardio at the exercise center or sitting tight for a flight - having your whole business readily available can radically build your profitability. 3. Use your systems administration connections. Think about the time and exertion you burn through systems administration - being dynamic via web-based networking media, going to meetings and conversing with everybody. Set aside the opportunity to truly make a strong system and really use the quality of others to help your business. You need to give before you can hope to get, so make it a point to help however many individuals as could be expected under the circumstances. The connections you assemble while doing this can prove to be useful down the line, and when you have a system of experts to help you in specific zones, you gain from the best, as well as don't need to do all the truly difficult work alone. 4. Measure accomplishment in assignments finished, not hours worked. Many people are hung up on the quantity of hours works. Disregard saying "I worked 12 hours today" and rather concentrate on the quantity of assignments you finished. When you are a business person, hours worked amount to nothing - you aren't checking in. Assignments finished, not number of hours, manage achievement. As you figure out how to thump out errands speedier, you accomplish more. Most business people are normally aggressive, so make an individual rivalry and attempt to up your execution as far as every day assignments finished. Do this and watch your profitability shoot through the rooftop. 5. Delegate your shortcomings. I was always wore out until the point when I figured out how to appoint. Now and then, we think we are superhuman and can do everything, except that is basically not the situation.

There is great force in the opinion of the celebrated Dr. Samuel Johnson, that if one sits clown doggedly and persistently to write, whether at the first he is in the spirit or not, he can work himself up to fervor and force. This is the state of mind one should strive after every time he undertakes the preparation of a sermon, and he will grow into the habit of doing his best always.

The best way to cheer yourself up is to try to cheer somebody else up.” ~Mark Twain

Why You Should Build a Personal Epidermis Good care Ritual One of the most crucial issues that anyone should learn in existence is how to properly manage their epidermis. Our epidermis is normally the greatest organ and is linked to our important organs in our human body. For this factor together, we should increase the attention it necessities for a better life. The very best method of performing this is usually to build a great personal epidermis health care practice - one which you can absolutely undertake for your long-term pores and skin goals. Why is this important? For one, we all have numerous skin area types and we also live in various conditions. What works for one person may not function that well to another. It is usually as well not about how high-priced your products happen to be. No subject how great your skin care and attention products happen to be, your skin is normally certainly not heading to glance the method you prefer it to if you don’t commit to applying it constantly. Even if you possess all the understanding about skin care and products, it can take dedication to essentially execute what you find out. Establishing the personal skin caution routine is likewise crucial since if perhaps you simply carry out what you find in others, it is certainly not heading to become a personal experience and it will not signify a thing anyhow. When you adhere to your personal epidermis good care routine, it is normally hence many easier to do it in the long lasting. This is normally because you in person opted to carry out it and it is normally something you are heading to quickly familiarize yourself. An absense of one else may create a good great personal pores and skin good care guideline for yourself other than you. You find out your pores and skin and you in person know very well what it necessities. You just need to religiously follow your epidermis care and attention lead and carry out your anti aging practice. In no period, you can gain some skin area aim that you possess generally required.

Why You Should Build a Personal Epidermis Care and attention Ritual One of the most important points that anyone should learn found in personal life is how to properly look after their pores and skin. Our skin is normally the major organ and is definitely linked to our important organs in our human body. For this motive only, we should twin the treatment it requirements for a much better lifestyle. The very best approach of undertaking this is certainly to build a good personal pores and skin care habit - the one which you can absolutely implement for your long-term pores and skin goals. Why is this important? For one, we all have numerous skin area types and we also live in different circumstances. What performs for one person may not work that very well to another. It is normally as well certainly not about how precisely high-priced your goods will be. No subject how wonderful your epidermis treatment products will be, your epidermis is definitely not really heading to start looking the approach you prefer it to if you don’t commit to employing it regularly. Even if you possess all the know-how about skin area attention and makeup products, it calls for dedication to in fact execute what you find out. Building the personal pores and skin care and handling ritual is as well significant because if you simply stick to what you find upon others, it is certainly not really heading to get a personal encounter and it won’t signify a thing regardless. When you follow your personal skin area care and attention habit, it is certainly so many easier to do it in the long lasting. This is normally because you professionally decided to carry out it and it is normally something you are going to easily familiarize yourself. Little one else can create a good good personal pores and skin good care guide for yourself other than you. You know your epidermis and you professionally know what it necessities. You simply need to religiously follow your epidermis attention guidebook and carry out your skincare habit. In no time, you can accomplish some skin area goal that you have definitely wished.