Unwillingness To Change Quotes

Here's what I think: the five most unattractive traits in people are cheapness, clinginess, neediness, unwillingness to change and jealousy. Jealousy is the worst, and by far the hardest to conceal.

Excuses proclaim an unwillingness to change.

I used to send my characters into a fire that necessarily consumed them, but I have learned, a little, how to send them through the fire to a new place. The characters who do not change — most notably Nakota in Cipher, Bibi in Skin, and Lena in Kink — are motivated by an essential selfishness or self-centeredness, an unwillingness to relinquish control to the process, a refusal to become.

People look for explanations for changes in their bodies, something to account for every unpleasant feeling. There is an unwillingness to accept behavioural or emotional factors, or the effects of aging, as an explanation.

Changing a Habit is Never Difficult. Difficult is to Address Your Unwillingness to do it

Entrepreneurs don’t usually fail from circumstance, they fail from what I call entrepreneurial rigidity—a fixed mindset and unwillingness to change the business model.

I worry that all this secrecy, all this unwillingness to change, to evolve—to listen to reason—is eroding all that we stand for. Endangering everything that we have vowed to protect and defend.

I ain't going to talk to you until I am blue in the face trying to make you change. I'm going to tell you what's on my mind and hope you get it and I'm going to move on. That's what we have to do sometimes--move on. Try to help others, extend your hand, and then help the next. If they don't want to accept it, keep moving on. Don't let them discourage you. Never stop doing what you're doing because of somebody else's unwillingness to learn.

Conformity makes us blind. Our unwillingness to change keeps us blind.

And I implore those who hide behind the high sounding phrase called tradition, to realise that they throw this word around only to mask their unwillingness to change - Mahesh Bhatt

It’s all wrong,” he said. “There’s no excitement. No tension.” A team of people worked through the night to execute all of his changes in time to get it on the air. He was right, of course. His storytelling instincts were as sharp as ever. But it was such a stressful way to kick things off, and a reminder of how one person’s unwillingness to give a timely response can cause so much unnecessary strain and inefficiency.

What is my problem, Brother?” “Well, there are two. The first is your unwillingness to deviate from your established plan. No plan survives contact with the enemy, apprentice. Real battles change in an instant, turn on their heads with the flash of a blade.

Those have to be the saddest words a person can utter." "What?" "'That's just who I am.'" "Why?" "Because it shows a total unwillingness to change. That is not just who you are Frank. It's who you've become, who you choose to be. You just refuse to acknowledge the choice.

The unwillingness of the rich guy to take advantage of being a rich guy for fear of looking like a rich guy was a chain of logic too Ouroborosian to ponder for too long.

Delaying giving as a strategy for future kingdom building is risky. We could hold on to assets out of fear of letting go or unwillingness to surrender control to the Lord. As long as money lies within our grasp, there's not only the danger that we'll lose the assets, but also that we'll change our minds or be seduced by the status, prestige, and recognition of controlling (or having our name attached to the distribution of) what belongs to God.

The most important part that Rose Marie and I had was to learn to stay out of the way and to put our lives at his disposal to be used in ways often contrary to our own instincts. Christ captured Barbara in a way that highlighted her unwillingness to submit to him and our helplessness in changing her. Indeed, more than once he let us see that we needed to be rescued as much as Barbara did—perhaps even more, since there is no more impenetrable barrier to God’s love than the sense of being right. So often self-righteousness controls a parent’s attitudes toward a rebellious offspring. For

The Zen Monk Kyō Has Changed His Name to Mujū Dōryū. I Wrote This Verse to Celebrate The Great Prospects That Lie Before Him Unwillingness to remain in the ruts of former Buddha patriarchs Unsurpassed aspiration and fierce passion to achieve the Way These are precisely the qualities found in a true Zen monk Attained the very moment you "have been there and back.

Intellectually, I recognize that I am not the problem. This world and its unwillingness to accept and accommodate me are the problem. But I suspect it is more likely that I can change before this culture and its attitudes toward fat people will change. In addition to fighting the "good fight" about body positivity, I also need to think about the quality of my life in the here and now.

That’s why we have to work through these things and grow into a maturity enabling us to use restraint. Mature people can disagree but still respect the sanity of the other person. Mature people are willing to see the impact their actions are having on the other person and make reasonable adjustments. Or, if they are unwilling to adjust, mature people at least communicate their unwillingness and acknowledge that the relationship may need to change significantly. They do all of this without accusing, abusing, or losing it.

Subjects’ unwillingness to deduce the particular from the general was matched only by their willingness to infer the general from the particular. This is a profoundly important conclusion. People who are taught surprising statistical facts about human behavior may be impressed to the point of telling their friends about what they have heard, but this does not mean that their understanding of the world has really changed. The test of learning psychology is whether your understanding of situations you encounter has changed, not whether you have learned a new fact.

In the Sermon on the Mount, Jesus said that if someone makes you go one mile, go with him two miles (see Matthew 5:41). Whoever you are, and whatever experiences or doubts you bring to this discussion, will you walk with me as I share the evidence that changed my dad’s mind? I ask as a brother in Christ—one who has sometimes been hurt by others’ unwillingness to listen, and who continues to see fresh wounds open up in the body of Christ. Perhaps you are convinced your views will not change. Perhaps you hope they will. Either way, I invite you to join me for the journey.

In the aftermath of the riot there were concerted attempts to discredit the nonviolent movement. Scare headlines announced paramilitary conspiracies—only to have the attorney general of the United States announce that these claims were totally unfounded. More seriously, there was a concerted attempt to place the responsibility for the riot upon the nonviolent Chicago Freedom Movement and upon myself. Both of these maneuvers were attempts to dodge the fundamental issue of racial subjugation. They represented an unwillingness to do anything more than put the lid back on the pot and a refusal to make fundamental structural changes required to right our racial wrongs.

Slowly, but steadily, my feelings did start to change- feelings about myself as a woman and feelings about what sexuality really is and what it really isn't. I -like most everyone who identified as gay or lesbian -felt very comfortable, very at home in mu body in my lesbianism. One doesn't repent for a sin of identity in one session. Sins of identity have multiple dimensions, and throughout this journey, I have come to my pastor and his wife, friends in the Lord, and always to the Lord himself with different facets of my sin. I don't mean different incidents or examples of the same sin, but different facets of sin -how pride, for example, informed my decision-making, or how my unwillingness to forgive others had landlocked my heart in bitterness. I have walked this journey with help. There is no other way to do it I still walk this journey with help.

THE 10 MAJOR CAUSES OF FAILURE IN LEADERSHIP We come now to the major faults of leaders who fail, because it is just as essential to know WHAT NOT TO DO as it is to know what to do. 1. INABILITY TO ORGANIZE DETAILS. Efficient leadership calls for ability to organize and to master details. No genuine leader is ever "too busy" to do anything which may be required of him in his capacity as leader. When a man, whether he is a leader or follower, admits that he is "too busy" to change his plans, or to give attention to any emergency, he admits his inefficiency. The successful leader must be the master of all details connected with his position. That means, of course, that he must acquire the habit of relegating details to capable lieutenants. 2. UNWILLINGNESS TO RENDER HUMBLE SERVICE. Truly great leaders are willing, when occasion demands, to perform any sort of labor which they would ask another to perform. "The greatest among ye shall be the servant of all" is a truth which all able leaders observe and respect. 3. EXPECTATION OF PAY FOR WHAT THEY "KNOW" INSTEAD OF WHAT THEY DO WITH THAT WHICH THEY KNOW. The world does not pay men for that which they "know." It pays them for what they DO, or induce others to do. 4. FEAR OF COMPETITION FROM FOLLOWERS. The leader who fears that one of his followers may take his position is practically sure to realize that fear sooner or later. The able leader trains understudies to whom he may delegate, at will, any of the details of his position. Only in this way may a leader multiply himself and prepare himself to be at many places, and give attention to many things at one time. It is an eternal truth that men receive more pay for their ABILITY TO GET OTHERS TO PERFORM, than they could possibly earn by their own efforts. An efficient leader may, through his knowledge of his job and the magnetism of his personality, greatly increase the efficiency of others, and induce them to render more service and better service than they could render without his aid. 5. LACK OF IMAGINATION. Without imagination, the leader is incapable of meeting emergencies, and of creating plans by which to guide his followers efficiently.

Meanwhile, the CIA explains that, once the coup against Mossadegh succeeds, “the U.S. government should confine any comment upon a change in government in Iran to a repetition of our traditional unwillingness to interfere in the internal affairs of a free country and our willingness to work with the government in power. … The U.S. Government should avoid any statement that the oil question is involved in a change of government in Iran.”26 In other words, the United States should lie as usual about its true intentions in overturning a foreign government.

Ricoeur describes forgetting as both an active and a passive act: the individual’s responsibility to keep the event remembered is just as important as the changing political environment that is beyond the individual’s control. Neglect, or an unwillingness to revisit the past, constitutes an active act of forgetting. The responsibility of the individual to give an account (or testimony) of a significant event, and the need to remember and mourn the past, form some of Ricoeur’s ethical concerns in Memory, History, Forgetting.

Over time, that belief changed. The increased number of lynchings, the perpetual oppression of Jim Crow laws, and the unwillingness of “good people” to acknowledge the problem (let alone fix it), caused a change in Garvey’s beliefs.

Anyone who stands at the end of his days and claims never to have changed his mind should not be praised for unwillingness to compromise but rather pitied for naïve pride.

Your ability to change my life, your unwillingness to do so.

Your unwillingness to change to my view point is purely on the justifiable basis that you have your own strongly held beliefs about important life issues.

the Goddess never gives a person more than what they can bear and that it is our lack of faith in ourselves and unwillingness to endure adversity that short-changes our own abilities. Goddess always knows what we can effectively manage and has more faith in us than we do in ourselves. “Sometimes,” she said, “We have to endure hardship for a greater cause.

As long as we live in our illusions, both about ourselves and about the world, we have no chance of growing or changing. In the recovery world, this illusion is called "denial," the unwillingness to acknowledge our problem; in Buddhism it's called "wrong view," a distorted understanding of reality and ourselves. And so, the starting point for these twin paths is revealing ourselves-to ourselves and to others. We must look deeply and honestly at our thinking and our actions and admit our failings and our suffering. Until we take this first, often painful, step, we have no chance at recovery or happiness. Once we make these admissions, though, we discover that this self-revealing is actually the most freeing thing we can do.

What price are you willing to pay to see your church actively engaged in evangelism? Price? What do you mean by price? There is a cost for everything. One of the causes for evangelistic entropy is an unwillingness to count the cost of growth. If evangelism is really going to be a value that your church embraces, the church will have to embrace the changes that will take place when evangelism is activated in the church.

In families in which parents are overbearing, rigid, and strict, children grow up with fear and anxiety. The threat of guilt, punishment, the withdrawal of love and approval, and, in some cases, abandonment, force children to suppress their own needs to try things out and to make their own mistakes. Instead, they are left with constant doubts about themselves, insecurities, and unwillingness to trust their own feelings. They feel they have no choice and as we have shown, for many, they incorporate the standards and values of their parents and become little parental copies. They follow the prescribed behavior suppressing their individuality and their own creative potentials. After all, criticism is the enemy of creativity. It is a long, hard road away from such repressive and repetitive behavior. The problem is that many of us obtain more gains out of main- taining the status quo than out of changing. We know, we feel, we want to change. We don’t like the way things are, but the prospect of upsetting the stable and the familiar is too frightening. We ob- tain “secondary gains” to our pain and we cannot risk giving them up. I am reminded of a conference I attended on hypnosis. An el- derly couple was presented. The woman walked with a walker and her husband of many years held her arm as she walked. There was nothing physically wrong with her legs or her body to explain her in- ability to walk. The teacher, an experienced expert in psychiatry and hypnosis, attempted to hypnotize her. She entered a trance state and he offered his suggestions that she would be able to walk. But to no avail. When she emerged from the trance, she still could not, would not, walk. The explanation was that there were too many gains to be had by having her husband cater to her, take care of her, do her bidding. Many people use infirmities to perpetuate relationships even at the expense of freedom and autonomy. Satisfactions are derived by being limited and crippled physically or psychologically. This is often one of the greatest deterrents to progress in psychotherapy. It is unconscious, but more gratification is derived by perpetuating this state of affairs than by giving them up. Beatrice, for all of her unhappiness, was fearful of relinquishing her place in the family. She felt needed, and she felt threatened by the thought of achieving anything 30 The Self-Sabotage Cycle that would have contributed to a greater sense of independence and self. The risks were too great, the loss of the known and familiar was too frightening. Residing in all of us is a child who wants to experiment with the new and the different, a child who has a healthy curiosity about the world around him, who wants to learn and to create. In all of us are needs for security, certainty, and stability. Ideally, there develops a balance between the two types of needs. The base of security is present and serves as a foundation which allows the exploration of new ideas and new learning and experimenting. But all too often, the security and dependency needs outweigh the freedom to explore and we stifle, even snuff out, the creative urges, the fantasy, the child in us. We seek the sources that fill our dependency and security needs at the expense of the curious, imaginative child. There are those who take too many risks, who take too many chances and lose, to the detriment of all concerned. But there are others who are risk-averse and do little with their talents and abilities for fear of having to change their view of themselves as being the child, the dependent one, the protected one. Autonomy, independence, success are scary because they mean we can no longer justify our needs to be protected. Success to these people does not breed success. Suc- cess breeds more work, more dependence, more reason to give up the rationales for moving on, away from, and exploring the new and the different.

You can always tell when a desire for protocol has replaced a desire for God. It looks like an unwillingness to embrace growth and a resistance to change. But you can’t stop good news!

God is not cruel, but He is not lenient. He is true; He is not safe. He is unchanging; therefore we must change. We must learn in order to succeed. Our failures do not influence our grades, but our unwillingness to learn from them does. I

But this persistent unwillingness to follow science to its conclusions also speaks to the power of the cultural narrative that tells us that humans are ultimately in control of the earth, and not the other way around. This is the same narrative that assures us that, however bad things get, we are going to be saved at the last minute—whether by the market, by philanthropic billionaires, or by technological wizards—or best of all, by all three at the same time. And while we wait, we keep digging in deeper. Only when we dispense with these various forms of magical thinking will we be ready to leave extractivism behind and build the societies we need within the boundaries we have—a world with no sacrifice zones, no new Naurus.

Too many Black communities and families have been left behind in the growth and progress of America. Intergenerational wealth and capital accumulation still remain elusive for too many. Many uneven and unfair structures of systemic rac- ism seem to have mutated into forms even stronger and more difficult to dismantle. And making it all worse is the inability or unwillingness of too many of our political leaders and institutions to address matters of race—or to address it in an honest, nuanced, and constructive fashion, given all of the raw histories, complexities, and emotions that it engenders.

Instead of adapting, their leaders clung to power and strove instead to be the last ones to starve to death. The Mayan civilization in South America did the same, and I expect our own civilization will do likewise. The people behind the modern global economy will prevent any meaningful change until it’s too late.” The avatar looked to Sebeck. “But the question that needs to be answered is whether civilization’s inability to adapt is a failure of leadership—or an unwillingness in humanity itself.

Funnily enough, I worry for exactly the opposite reasons. I worry that all this secrecy, all this unwillingness to change, to evolve — to listen to reason — is eroding all that we stand for. Endangering everything that we have vowed to protect and defend.

Regular meditation enhances our ability to be mindful. Pain is inevitable but suffering is optional. We'll all experience loss, grief and heartache at some point. But whether or not we keep dwelling on it and torturing ourselves with it is something in which we have a choice - although it may not feel that way at the time. It's not our circumstances that make us happy or unhappy, it's whether or not they are an authentic reflection of what matters to us. Your mind is brighter, lighter and clearer in a clean and tidy environment. Speed, distraction and instant gratification are the enemies of nearly everything that matters most in our lives. If you typically wake up feeling resentful about having to get out of bed, go to a job you dislike, or undertake disagreeable tasks, you're immediately setting yourself up for unhappiness. Every day most of us do sensuously enjoyable things. Ironically we rob ourselves of the full pleasure of our sensuous enjoyments because our minds are elsewhere. Most people already possess the causes for many pleasures, but don't stop to enjoy them. If our purpose in life is to be happy, before looking for new causes of happiness, it makes sense first to identify the happiness-creating experiences we already have in our lives and to leverage them using mindfulness. The real voyage of discovery exists not in seeing new landscapes but in having new eyes. Regular meditation practice is the foundation for a calmer, more insightful and contented experience of reality. The self-inflicted pain of attachment: the inability or unwillingness to step away from a spiral of negative interpretations, beliefs and emotions. Exploring your own mind may very well be the most valuable, surprising and liberating undertaking of your life. When we change our mind, we change our reality.

Then, Langel launched into a laundry list of allegations of how U.S. Soccer discriminated against the women: • USSF’s statements in the 1990s to the effect that they would not have a women’s national team if they were not required to do so; • USSF has attempted to persuade the Men’s National Team Players’ Association to structure its contracts in a way that would not result in any payments to the women under the same matrix; • USSF’s unwillingness to pay the women anywhere near equal compensation for successes comparable to the men’s (indeed, USSF is committed to paying the women less than the men even though the women have been far more successful on the playing field);

Piety is the virtue by which one gives honor to those who are above oneself as well as care of those who are entrusted to a person. 156 Refusal to follow the tradition or rejection of the tradition, as we saw in how the monuments of the Church were stripped with impunity in the last two generations, is rooted in impiety. It is against piety to constantly change everything, because it is a rejection of the work of our forefathers. They labored to build the monuments, to gain greater doctrinal clarity, to perfect the discipline of the Church as well as a whole host of other things. They passed on the tradition intact which was given to them and then they added to the tradition things which would make it easier for us to understand the tradition, accept it and practice it. By the rejection and extensive overhauling of what was passed to them, the last two generations have in effect rejected their forefathers and what they bequeathed to them. It shows an unwillingness to submit one’s will to what is passed on to him.

I don’t hate myself in the way society would have me hate myself, but I do live in the world. I live in this body in this world, and I hate how the world all too often responds to this body. Intellectually, I recognize that I am not the problem. This world and its unwillingness to accept and accommodate me are the problem. But I suspect it is more likely that I can change before this culture and its attitudes toward fat people will change.

The Ten Major Causes of Failure in Leadership. We come now to the major faults of leaders who fail, because it is just as essential to know what not to do as it is to know what to do. 1.   Inability to organize details. Efficient leadership calls for ability to organize and to master details. No genuine leader is ever “too busy” to do anything which may be required of him in his capacity as leader. When a man, whether he is a leader or follower, admits that he is “too busy” to change his plans, or to give attention to any emergency, he admits his inefficiency. The successful leader must be the master of all details connected with his position. That means, of course, that he must acquire the habit of relegating details to capable lieutenants. 2.   Unwillingness to render humble service. Truly great leaders are willing, when occasion demands, to perform any sort of labor which they would ask another to perform. “The greatest among ye shall be the servant of all” is a truth which all able leaders observe and respect. 3.   Expectation of pay for what they “know” instead of what they do with that which they know. The world does not pay men for that which they “know.” It pays them for what they do, or induce others to do. 4.   Fear of competition from followers. The leader who fears that one of his followers may take his position is practically sure to realize that fear sooner or later. The able leader trains understudies to whom he may delegate, at will, any of the details of his position. Only in this way may a leader multiply himself and prepare himself to be at many places, and give attention to many things at one time. It is an eternal truth that men receive more pay for their ability to get others to perform, than they could possibly earn by their own efforts. An efficient leader may, through his knowledge of his job and the magnetism of his personality, greatly increase the efficiency of others, and induce them to render more service and better service than they could render without his aid.

FREEDOM FROM UNHAPPINESS Do you resent doing what you are doing? It may be your job, or you may have agreed to do something and are doing it, but part of you resents and resists it. Are you carrying unspoken resentment toward a person close to you? Do you realize that the energy you thus emanate is so harmful in its effects that you are in fact contaminating yourself as well as those around you? Have a good look inside. Is there even the slightest trace of resentment, unwillingness? If there is, observe it on both the mental and the emotional levels. What thoughts is your mind creating around this situation? Then look at the emotion, which is the body’s reaction to those thoughts. Feel the emotion. Does it feel pleasant or unpleasant? Is it an energy that you would actually choose to have inside you? Do you have a choice? Maybe you are being taken advantage of, maybe the activity you are engaged in is tedious, maybe someone close to you is dishonest, irritating, or unconscious, but all this is irrelevant. Whether your thoughts and emotions about this situation are justified or not makes no difference. The fact is that you are resisting what is. You are making the present moment into an enemy. You are creating unhappiness, conflict between the inner and the outer. Your unhappiness is polluting not only your own inner being and those around you but also the collective human psyche of which you are an inseparable part. The pollution of the planet is only an outward reflection of an inner psychic pollution: millions of unconscious individuals not taking responsibility for their inner space. Either stop doing what you are doing, speak to the person concerned and express fully what you feel, or drop the negativity that your mind has created around the situation and that serves no purpose whatsoever except to strengthen a false sense of self. Recognizing its futility is important. Negativity is never the optimum way of dealing with any situation. In fact, in most cases it keeps you stuck in it, blocking real change. Anything that is done with negative energy will become contaminated by it and in time give rise to more pain, more unhappiness. Furthermore, any negative inner state is contagious: Unhappiness spreads more easily than a physical disease. Through the law of resonance, it triggers and feeds latent negativity in others, unless they are immune — that is, highly conscious. Are you polluting the world or cleaning up the mess? You are responsible for your inner space; nobody else is, just as you are responsible for the planet. As within, so without: If humans clear inner pollution, then they will also cease to create outer pollution.

We live in a time when everyone must bear arms on behalf of something on the outside of them that moves on the inside of their hearts. We no longer live in an era where peace was equivalent to detachment. Peace thanks to detachment is just an unwillingness to commit to being alive. That era is over. Peace by means of invalidation is over. Peace through the validation of what is essential to others, is the only way through this now. I validate you, you validate me, we validate each other, we are attached to each other. Peace through the acknowledgement of what is human. This is the way forward. "Invalidation" is an act of tyranny that is carried out daily at the personal level, between friends, family, lovers, co-workers, etc. It is the easiest and most prevalent form of "little tyrannies" that are enacted upon, and are carried out every day. Invalidating another's experience, feeling, thought, action, by making it seem irrelevant or small, is cowardice, and at the root of it is a fear of living life beyond your own borders. We talk about national borders all the time, when in reality, it's the borders that we place between ourselves and the people close to us, that take profound effect in human lives, on the daily. There is even a spiritual movement in the New Age group that focuses so much on putting up borders, that these borders are simply passive aggressive behaviours designed to pamper a person in their own preconceived or misconceived bubbles. The borders are old and that era is over. Peace in this new era is not about sitting on top of a rock in alienation to gain a selfish version of peace. Peace, in our new era now, is about the realisation that peace for all is peace for one! We now bear arms for battles happening beyond our own little worlds because this is what it means to be the new human.

Your own company is full of skeptics who don’t believe they can produce the outcomes your dream client needs for you to win the business. That’s because the status quo isn’t just entrenched in your client’s company; it’s also deeply embedded in your own. This resistance to change, this unwillingness to stretch, creates what I lovingly refer to as the Department of Sales Prevention, headed by a vice president of We Can’t. There’s one (or more) in every sales organization

One of the most important leadership roles during times of change is that of putting into words what it is time to leave behind. Because talking about making a break with the past can upset its defenders, some leaders shy away from articulating just what it is time to say good-bye to. But in their unwillingness to say what it is time to let go of, they are jeopardizing the very change that they believe they are leading.

Her strong advocacy, which allowed her to emerge as a leader, is now perceived by some executive team peers as defensiveness and unwillingness to compromise.

Near the end of his life Augustine put together a book titled Retractions, in which he looked at his voluminous writings and revised countless claims he made earlier in his life. This was a sign of strength rather than weakness in Augustine’s approach. Anyone who stands at the end of his days and claims never to have changed his mind should not be praised for unwillingness to compromise but rather pitied for naïve pride

Wilderness leaders need to understand that there are varying normal responses to a crisis. Until there is time to regroup, behaviors may seem unusual when, in truth, they should be expected. Some behaviors that may emerge in the face of a crisis include: 1. Regression. Many grown people revert to an earlier stage of development. The theory is that, since their parents used to care for them as children, someone else may care for them now if they behave in a childlike manner. In particular, tantrums used to be very effective. Tantrum-like or very dependent behavior is not unusual. 2. Depression. Closing into one’s inner world is another common response to crisis. This is where some people find the sources of strength to cope with an emergency. This is characterized as a shutdown effect: fetal positioning, slumped shoulders, downcast eyes, arms crossed over the chest, and unwillingness or difficulty in communicating. 3. Aggression. Some people lash out, physically or emotionally, at threats, including the vague threat of an emergency. High adrenaline levels may intensify the response, and so may the feelings of frustration, anger, and fear that commonly surround unexpected circumstances. This response is characterized by explosive body language, including swinging fists and jumping up and down. What one should do about the various behaviors that surface during a crisis depends somewhat on the individual circumstances. As a general rule, open communication, acknowledgement of the emotional impact of the event, and a healthy dose of patience and tolerance can go far during resolution of the situation. Some basic procedures to consider in crisis management might include the following: 1. Engage the patient in a calm, rational discussion. You can start the patient down the trail that leads through the crisis. 2. Identify the specific concerns about which the patient is stressed. You both need to be talking about the same problems. 3. Provide realistic and optimistic feedback. You can help the patient return to objective thinking. 4. Involve the patient in solving the problem. You can help the patient and/or the patient can help you choose and implement a plan of action. Someone who completely loses control needs time to settle down to become an asset to the situation. Breaking through to someone who has lost control can be a challenge. Try repetitive persistence, a technique developed for telephone interrogation by emergency services dispatchers. Remain calm, but firm. Choose a positive statement that includes the person’s name, such as, “Todd, we can help once you calm down.” (An example of a negative statement would be, “Todd, we can’t help unless you settle down.”) Persistently repeat the statement with the same words in the same tone of voice. The irresistible force (you) will eventually overwhelm the immovable object (the out-of-control person). Surprisingly few repetitions are usually needed to get through to the patient, as long as the tone of voice remains calm. Letting frustration or other emotions creep into the tone of voice, or changing the message, can ruin the entire effort. Over time, the overwhelming responses that generated the reaction may occasionally resurface. This is normal. Without being judgmental or impatient, regain control through repetitive persistence. A crisis may bring out a humorous side (sometimes appropriately, sometimes not) among the group. When you wish to release the intensity surrounding a situation or crisis, appropriate laughter is one of the best methods. It should also be noted that many people cope just fine with emergency situations and unexpected circumstances. They are a source of strength and an example of model behavior for the others.

Everything he said seemed to be a judgment, an ultimatum, a handful of words from a sermon about fortitude, resilience, persistence, and unwillingness to quit. His slant was dark, pessimistic, but there was a sober level to it that Bailey found reassuring and practical. Emanuel Smith was a dreamer. He’d watched his dreams die, but that hadn’t changed his belief in the dreams. Like her father. He was dead, but that didn’t mean he’d never lived.

This world and its unwillingness to accept and accommodate me are the problem. But I suspect it is more likely that I can change before this culture and its attitudes toward fat people will change.

The loss of white ethno-cultural confidence manifests itself in other ways. Among the most important is a growing unwillingness to indulge the anti-white ideology of the cultural left. When whites were an overwhelming majority, empirically unsupported generalizations about whites could be brushed off as amusing and mischievous but ultimately harmless. As whites decline, fewer are willing to abide such attacks. At the same time, white decline emboldens the cultural left, with its dream of radical social transformation. ... From a modern perspective, the most important figure to emerge from this milieu is Randolph Bourne. Viewed as a spokesman for the new youth culture in upper-middle-class New York, Bourne burst onto the intellectual scene with an influential essay in the respected Atlantic Monthly in July 1916 entitled ‘Trans-National America’. Here Bourne was influenced by Jewish-American philosopher Horace Kallen. Kallen was both a Zionist and a multiculturalist. Yet he criticized the Liberal Progressive worldview whose cosmopolitan zeal sought to consign ethnicity to the dustbin of history. Instead, Kallen argued that ‘men cannot change their grandfathers’. Rather than all groups giving and receiving cultural influence, as in Dewey’s vision, or fusing together, as mooted by fellow Zionist Israel Zangwill in his play The Melting Pot (1910), Kallen spoke of America as a ‘federation for international colonies’ in which each group, including the Anglo-Saxons, could maintain their corporate existence. There are many problems with Kallen’s model, but there can be no doubt that he treated all groups consistently. Bourne, on the other hand, infused Kallen’s structure with WASP self-loathing. As a rebel against his own group, Bourne combined the Liberal Progressives’ desire to transcend ‘New Englandism’ and Protestantism with Kallen’s call for minority groups to maintain their ethnic boundaries. The end product was what I term asymmetrical multiculturalism, whereby minorities identify with their groups while Anglo-Protestants morph into cosmopolites. Thus Bourne at once congratulates the Jew ‘who sticks proudly to the faith of his fathers and boasts of that venerable culture of his’, while encouraging his fellow Anglo-Saxons to: "Breathe a larger air . . . [for] in his [young Anglo-Saxon’s] new enthusiasms for continental literature, for unplumbed Russian depths, for French clarity of thought, for Teuton philosophies of power, he feels himself a citizen of a larger world. He may be absurdly superficial, his outward-reaching wonder may ignore all the stiller and homelier virtues of his Anglo-Saxon home, but he has at least found the clue to that international mind which will be essential to all men and women of good-will if they are ever to save this Western world of ours from suicide." Bourne, not Kallen, is the founding father of today’s multiculturalist left because he combines rebellion against his own culture and Liberal Progressive cosmopolitanism with an endorsement – for minorities only – of Kallen’s ethnic conservatism. In other words, ethnic minorities should preserve themselves while the majority should dissolve itself.

The biggest enemy of future success is arrogance, indifference and the unwillingness to learn, unlearn, relearn, change and grow.

I would wonder if our weakness and irritatingly resilient immaturity rests in our perceived inability to be challenged, for having locked ourselves down in the tiny confines of our frightened worlds we have presumed the world to be bigger than our ability to engage it. And because that is the case, we can only hear that which fits within the suffocating walls of these tiny confines within which we have barricaded ourselves. And the tragedy of it all is not that we 'while-away' the length of our days gradually perishing within such horrid confines. The tragedy is that we are blessed with the inherent ability to transform all of the things outside of those confines that caused us to retreat within them in the first place. But, as I ponder all of this a bit further, I realize that possibly the greatest tragedy of all is our staunch unwillingness to recognize this truth and therefore leave both ourselves and our world's tragically unchanged when in fact they could have been brilliantly transformed.

It happens that for the sake of status, career or wealth, or simply unwillingness to change, many choose to live a lie for years. They constantly tell lies to people dear to them & even strangers. But mostly, they deceive themselves, cheat themselves, & lie to themselves.

The people behind the modern global economy will prevent any meaningful change until it's too late. But the question that needs to be answered is whether civilization's inability to adapt is a failure of leadership—or an unwillingness in humanity itself.

We are excluded, not by where we are, but by an unwillingness to go farther. We are welcomed in when we wish to seek, to change, to be changed. We can hear John’s answer if we can share his question: ‘Beloved, where have you hidden?