Willingness To Do Something Quotes

The willingness to forgive is a sign of spiritual and emotional maturity. It is one of the great virtues to which we all should aspire. Imagine a world filled with individuals willing both to apologize and to accept an apology. Is there any problem that could not be solved among people who possessed the humility and largeness of spirit and soul to do either -- or both -- when needed?

I think it's relatively easy for people to accept something like telepathy or precognition or teleplasm because their willingness to believe doesn't cost them anything. It doesn't keep them awake nights. But the idea that the evil that men do lives after them is unsettling.

Character — the willingness to accept responsibility for one’s own life — is the source from which self-respect springs. Self-respect is something that our grandparents, whether or not they had it, knew all about. They had instilled in them, young, a certain discipline, the sense that one lives by doing things one does not particularly want to do, by putting fears and doubts to one side, by weighing immediate comforts against the possibility of larger, even intangible, comforts.

I also believe that forgiveness is appropriate only when parents do something to earn it. Toxic parents, especially the more abusive ones, need to acknowledge what happened, take responsibility, and show a willingness to make amends. If you unilaterally absolve parents who continue to treat you badly, who deny much of your reality and feelings, and who continue to project blame onto you, you may seriously impede the emotional work you need to do.

Peak performance is dependent on passion, grit, determination, and a willingness to do something poorly until you can do it well.

And I ask myself what it is about me that makes this wonderful, beautiful woman return. Is it because I'm pathetic, helpless in my current state, completely dependent on her? Or is it my sense of humour, my willingness to tease her, to joke my way into painful, secret places? Do I help her understand herself? Do I make her happy? Do I do something for her that her husband and son can't do? Has she fallen in love with me? As the days pass and I continue to heal, my body knitting itself back together, I begin to allow myself to think that she has.

It’s not about power; it’s about the willingness to do something that will stop your enemy cold. The willingness to win at any cost.

Whether or not you get what you're looknig for depends entirely on one things and one thing only. It depends on your willingness to do something different.

THE ART OF OFFERING HAPPINESS In a friendship, we try to to offer our friend happiness. Sometimes you think that you’re doing something for someone else’s happiness, when actually your action is making them suffer. The willingness to make someone happy isn’t enough. You have your own idea of happiness. But to make someone else happy, you have to understand that person’s needs, suffering, and desires and not assume you know what will make them happy. Ask, “What would make you happy?

He, too, was in the grip of rage and rhetoric. I saw that, attractive though his side of the political spectrum was. A cancerous violence had eaten into every political idea, had taken over the ideas themselves, and for so many, all that mattered was the willingness to do something. Action led to action, free of any moorings, and the way to be someone, the way to catch the attention of the young and recruit them to one's cause, was to be enraged. It seemed as if the only way this lure of violence could be avoided was by having no causes, by being magnificiently isolated from loyalties. But was that not an ethical lapse graver than rage itself?

I think it’s relatively easy for people to accept something like telepathy or precognition or teleplasm because their willingness to believe doesn’t cost them anything. It doesn’t keep them awake nights. But the idea that the evil that men do lives after them is more unsettling.

He's one of those smart, drifty young people who, after certain deliberations, decides he wants to do Something in the Arts but won't, possibly can't, think in terms of an actual job; who seems to imagine that youth and brains and willingness will simply summon an occupation, the precise and perfect nature of which will reveal itself in its own time.

What do you call the animal that, finding the hunter, offers itself to be eaten? A martyr? A weakling? No, a beast gaining the rare agency to stop. Yes, the period in the sentence—it’s what makes us human, Ma, I swear. It lets us stop in order to keep going. Because submission, I soon learned, was also a kind of power. To be inside of pleasure, Trevor needed me. I had a choice, a craft, whether he ascends or falls depends on my willingness to make room for him, for you cannot rise without having something to rise over.

I like to remind people that creativity also isn't a spark; it's a slog. Every artist, inventor, designer, writer, or other creative in the world will talk about his work being an iterative experience. He'll start with one idea, shape it, move it, combine it, break it, begin anew, discover something within himself, see a new vision, go at it again, test it, share it, fix it, break it, hone it, hone it, hone it, hone it. This might sound like common sense, but it's not common practice, and that's why so many people are terribly uncreative - they're not willing to do the work required to create something that's beautiful, useful, desirable, celebrated. No masterpiece was shaped or written in a day. It's a long slog to get something right. This knowledge and willingness to iterate is what makes the world's most creative people so creative (and successful).

If my brothers and sisters in Christ continue to tell me something about myself that I do not see as true and accurate, I must come to a place where I trust the body, looking at me objectively, more than I trust myself, looking at me subjectively. This is especially true when we are dealing with people who know and love us, those who live and serve in close proximity. Praise God for loving Christian spouses, siblings, and even children in whom both the Spirit of God and a willingness to be lovingly honest abide.

There was something calming in the reticence of all those books, their willingness to wait years, decades even, for the right reader to come along and pull them from their appointed slots. Take your time, the books whispered to me in their dusty voices. We’re not going anywhere.

So do you want to make culture? Find a community, a small group who can lovingly fuel your dreams and puncture your illusions. Find friends and form a family who are willing to see grace at work in one another's lives, who can discern together which gifts and which crosses each has been called to bear. Find people who have a holy respect for power and a holy willingness to spend their power alongside the powerless. Find some partners in the wild and wonderful world beyond church doors. And then, together, make something of the world.

Americans should never forget that the founders of this country, like all who have served her in uniform, were willing to die defending everything its flag represents. It's so easy to get lost in the controversies that divide us. But I believe, no matter what our race, religion, or beliefs may be, that Americans should be able to come together to keep our country rooted in what made it great: a land of opportunity, a place where people can make something of themselves, limited only by their imaginations and willingness to work hard; a country where we can all come together, whatever our differences, for the greater good; a country of hands up, not handouts, where we try to live by the meaning of the words "Love thy neighbor," and put as much effort into helping others as we do helping ourselves. By doing those things, we can continue to live up to the idea of "One nation, under God, indivisible, with liberty and justice for all.

The problem is that you THINK that you have to be motivated to do something, instead of just doing it and then having it done. Tip: The willingness to do things comes with action. Don’t wait until you feel like going to the gym and exercising. Start exercising right away and there’s a huge possibility that you’ll feel the desire to continue.

Earnestness means willingness to live with energy, though energy bring pain. The pain may be pain to other people or pain to one's self — it makes little difference; for when the strenuous mood is on one, the aim is to break something, no matter whose or what. Nothing annihilates an inhibition as irresistibly as anger does it; for, as Moltke says of war, destruction pure and simple is its essence. This is what makes it so invaluable an ally of every other passion. The sweetest delights are trampled on with a ferocious pleasure the moment they offer themselves as checks to a cause by which our higher indignations are elicited. It costs then nothing to drop friendships, to renounce long-rooted privileges and possessions, to break with social ties. Rather do we take a stern joy in the astringency and desolation; and what is called weakness of character seems in most cases to consist of the inaptitude for these sacrificial moods, of which one's own inferior self and its pet softnesses must often be the targets and the victims.

Cold flu looks nothing in front of cancer...complications in our personal life is like a flu and killing people on name of God or borders or countries is cancer...you can help this planet...there are ways...willingness is an action We are one...the only difference is ...few are awake, few are ready to wake up and few are just ignorant and time is coming when there will be no choice for those who is ignorant because of suffering and pain .... Bigger EGO is always drawn to Bigger Ego so many times Bigger ego ignores the important message being delivered by not a famous person. Love heals...Love not from mind...deep from heart....Mind brings games and play around with relationships...Something sacred deep from heart....L ♥ V E...Unconditional...No business of give and take....unconditional giving.... Don't be afraid and run away from loneliness and start seeking securities....Try to enjoy every part of it and then you will see ...Loneliness turned into something which we never want to loose....investigate your feeling when you feel lonely We always want something in return...we have made LOVE a business...I did it too in the past that's why I know it...this is the reason that we should change...you change, I change....everyone should think again on the way of living life and thinking and specially who thinks they know what life is. 2 births in the same life....physical and spiritual....you break the bondage (psychologically) with physical attributes of life ( detached state of mind) and try to find real "maksad" (purpose) of your existence as Being not Doing If you want to enjoy your relationship with your special one then please keep these tools handy:1) Patience2) Trust3) Freedom4) Honesty5) Respect we are all stars... twinkling with love and when there is love then there is no conflict 4 letters L ♥ V E ..imagine these letters on your hand and try to feel the deep meaning and power of these letters...feel the love you have for this life...start from there and spread love to everyone you see or meet...LOVE

Really good work probably comes out of a willingness to disclose yourself, open yourself up in spiritual and emotional ways that risk making you look banal or melodramatic or naive or unhip or sappy, and to ask the reader really to feel something. To be willing to sort of die in order to move the reader, somehow. Even now I’m scared about how sappy this’ll look in print, saying this. And the effort actually to do it, not just talk about it, requires a kind of courage I don’t seem to have yet.

Life with someone else, in other words, doesn't show me nearly as much about his or her shortcomings as it does about my own.... That's how relationships sanctify me. They show me where holiness is for me. That's how relationships develop me. They show me where growth is for me. If I'm the passive-victim type, then assertiveness may have something to do with coming to wholeness. If I'm the domineering character in every group, then a willingness to listen and to be led may be my call to life. Alone, I am what I am, but in community I have the chance to become everything I can be.

Friendship is a difficult thing to define. Oscar here is my oldest friend. How would you define friendship, Oscar?" Oscar grunts slightly, as though the answer is obvious. "Friendship is about choice and chemistry. It cannot be defined." "But surely there's something more to it than that." "It is a willingness to overlook faults and to accept them. I would let a friend hurt me without striking back," he says, smiling. "But only once." De Souza laughs. "Bravo, Oscar, I can always rely on you to distill an argument down to its purest form. What do you think, Dayel?" The Indian rocks his head from side to side, proud that he has been asked to speak next. "Friendship is different for each person and it changes throughout our lives. At age six it is about holding hands with your best friend. At sixteen it is about the adventure ahead. At sixty it is about reminiscing." He holds up a finger. "You cannot define it with any one word, although honesty is perhaps the closest word-" "No, not honesty," Farhad interrupts. "On the contrary, we often have to protect our friends from what we truly think. It is like an unspoken agreement. We ignore each other's faults and keep our confidences. Friendship isn't about being honest. The truth is too sharp a weapon to wield around someone we trust and respect. Friendship is about self-awareness. We see ourselves through the eyes of our friends. They are like a mirror that allows us to judge how we are traveling." De Souza clears his throat now. I wonder if he is aware of the awe that he inspires in others. I suspect he is too intelligent and too human to do otherwise. "Friendship cannot be defined," he says sternly. "The moment we begin to give reasons for being friends with someone we begin to undermine the magic of the relationship. Nobody wants to know that they are loved for their money or their generosity or their beauty or their wit. Choose one motive and it allows a person to say, 'is that the only reason?'" The others laugh. De Souza joins in with them. This is a performance. He continues: "Trying to explain why we form particular friendships is like trying to tell someone why we like a certain kind of music or a particular food. We just do.

Here's the plain truth, at least as it has been shown to me: We are never far from wonders. I remember when my son was about two, we were walking in the woods one November morning. We were along a ridge, looking down at a forest in the valley below, where a cold haze seemed to hug the forest floor. I kept trying to get my oblivious two-year-old to appreciate the landscape. At one point, I picked him up and pointed out toward the horizon and said, "Look at that, Henry, just look at it!" And he said, "Weaf!" I said, "What?" And again he said, "Weaf," and then reached out and grabbed a single brown oak leaf from the little tree next to us. I wanted to explain to him that you can see a brown oak leaf anywhere in the eastern United States in November, that nothing in the forest was less interesting. But after watching him look at it, I began to look as well, and I soon realized it wasn't just a brown leaf. Its veins spidered out red and orange and yellow in a pattern too complex for my brain to synthesize, and the more I looked at that leaf with Henry, the more I was compelled into an aesthetic contemplation I neither understood nor desired, face-to-face with something commensurate to my capacity for wonder. Marveling at the perfection of that leaf, I was reminded that aesthetic beauty is as much about how and whether you look as what you see. From the quark to the supernova, the wonders do not cease. It is our attentiveness that is in short supply, our ability and willingness to do the work that awe requires.

The qualifications for doing something world-changing for God are simply faith and willingness. Faith means trusting God to do the impossible as you step into an arena you know little to nothing about. Willingness is also based in faith and trust in God. Because He is a loving Father and has given you eternal life and peace, you are willing to put your life on the line for Him. Faith and willingness make room for bigger and better things in your life. They open the doors for God to surprise you with something new.

It is one thing for me to claim that God has changed me; it is quite another for those around me to acknowledge that I have truly changed. You and I are sinners. Moreover, we are self-deceived. We do not see ourselves accurately. Every one of us thinks more of himself than he ought. We are in desperate need of brothers and sisters who will tell us the truth. More importantly, we need to be the kind of people who acknowledge that truth. If my brothers and sisters in Christ continue to tell me something about myself that I do not see as true and accurate, I must come to a place where I trust the body, looking at me objectively, more than I trust myself, looking at me subjectively. This is especially true when we are dealing with people who know and love us, those who live and serve in close proximity. Praise God for loving Christian spouses, siblings, and even children in whom both the Spirit of God and a willingness to be lovingly honest abide.

I think it's relatively easy for people to accept something like telepathy or precognition or teleplasm because their willingness to believe doesn't cost them anything. It doesn't keep them awake nights. But the idea that the evil that men do lives after them is more unsettling.

To pose a question entails that you do not know something. To ask “Who is the abbot?” means that you do not know who the abbot is. To ask “What is this?” means that you do not know what this is. To cultivate doubt, therefore, is to value unknowing. To say “I don’t know” is not an admission of weakness or ignorance, but an act of truthfulness: an honest acceptance of the limits of the human condition when faced with “the great matter of birth and death.” This deep agnosticism is more than the refusal of conventional agnosticism to take a stand on whether God exists or whether the mind survives bodily death. It is the willingness to embrace the fundamental bewilderment of a finite, fallible creature as the basis for leading a life that no longer clings to the superficial consolations of certainty.

Emotional labor is the hard work of making art, producing generosity, and exposing creativity. Working without a map involves both vision and the willingness to do something about what you see. Emotional labor is what you get paid to do, and one of the most difficult types of emotional labor is staring into the abyss of choice and picking a path.

So yes, the making of strawberry preserves is time-consuming, old-fashioned, and unnecessary. Then why, you might ask, do I bother to do it? • • • I do it because it’s time-consuming. Whoever said that something worthwhile shouldn’t take time? It took months for the Pilgrims to sail to Plymouth Rock. It took years for George Washington to win the Revolutionary War. And it took decades for the pioneers to conquer the West. Time is that which God uses to separate the idle from the industrious. For time is a mountain and upon seeing its steep incline, the idle will lie down among the lilies of the field and hope that someone passes by with a pitcher of lemonade. What the worthy endeavor requires is planning, effort, attentiveness, and the willingness to clean up.

Here’s the point. If I had waited until the songs were finished, this thing might never have happened. If I had merely tinkered with these songs for all the years it took to finally record them, chances are I would have moved on to other things and never given it a try. It wouldn’t have grown into what it was meant to be. You can think and plan and think some more, but none of that is half as important as doing something, however imperfect or incomplete it is. Intention trumps execution, remember? Sometimes you book the tour before the songs are written. Sometimes you stand at the altar and say “I do” without any clue how you and your wife are going to make it. Sometimes you move to Nashville with no money in the bank and no real prospects. Sometimes you start with nothing and hope it all works out. Not sometimes—every time. All you really have is your willingness to fail, coupled with the mountain of evidence that the Maker has never left nor forsaken you.

In the information age in which we live, technology has a way of selling us on convenience. If something can’t be done electronically, we are not interested in doing it. But the bottom line for effective ministry must never be our own convenience. It takes blisters, commitment, and a willingness to go wherever the Lord leads us to get it done. This may be a foreign concept to some leaders;

One thing other nations can learn from Hawaii, he says, is the willingness of races to work together toward common development, something he has found whites elsewhere too often unwilling to do. I

This soul was specially picked for the assignment,” Darren said soothingly. “She is exceptional among our kind—braver than most. Her lives speak for themselves. I think she would volunteer, if it were possible to ask her.” “Who among us would not volunteer if asked to do something for the greater good? But is that really the case here? Is the greater good served by this? The question is not her willingness, but what it is right to ask any soul to bear.

We’ve got to trust each other. I trust all of you, I don’t think anyone in this room would ever sell me to Voldemort.” More silence followed his words. They were all looking at him; Harry felt a little hot again, and drank some more firewhisky for something to do. As he drank, he thought of Mad-Eye. Mad-Eye had always been scathing about Dumbledore’s willingness to trust people. “Well said, Harry,” said Fred unexpectedly. “Yeah, ’ear, ’ear,” said George, with half a glance at Fred, the corner of whose mouth twitched.

Cultivating a willingness to succeed despite any and all circumstances is the most important variable of the reengagement equation. Your willingness to succeed builds self-esteem. It broadens your concept of your own capability, yet it is the first thing we lose touch with when things go bad. After that, giving up often feels like the sanest option, and maybe it is, but know that quitting chips away at your self-worth and always requires some level of mental rehab. Even if what forces you to quit is an injury or something else beyond your control, you will still have to bounce back from the experience mentally. A successful mission seldom requires any emotional maintenance. In order to execute on your willingness to succeed, you will need to be able to perform without purpose. You’ve heard of purpose, that magical missing ingredient crucial to landing a fulfilling career and building a happy life. What if I told you the importance of finding your purpose was overblown? What if there never was any such thing as your good friend purpose? What if it doesn’t matter what the fuck you do with your time here? What if it’s all arbitrary and life doesn’t give a flying fuck if you want to be happy? What then? All I know is this: I am David Fucking Goggins. I exist; therefore, I complete what I start. I take pride in my effort and in my performance in all phases of life. Just because I am here! If I’m lost, I will find myself. As long as I’m on planet Earth, I will not half-ass it. Anywhere I lack, I will improve because I exist and I am willing.

But I meant every word. I’d done my daughters no favors hiding behind feminine virtues, allowing men to do as they pleased with little more than sarcasm and secrecy for protest. Seeing my son half-dead, something changed in me—my willingness to obey, my willingness to accept, to let the men handle it was gone. When

Ironically, for peer-to-peer accountability to become a part of a team’s culture, it has to be modeled by the leader. That’s right. Even though I said earlier that the best kind of accountability is peer-to-peer, the key to making it stick is the willingness of the team leader to do something I call “enter the danger” whenever someone needs to be called on their behavior or performance. That means being willing to step right into the middle of a difficult issue and remind individual team members of their responsibility, both in terms of behavior and results. But most leaders I know have a far easier time holding people accountable for their results than they do for behavioral issues. This is a problem because behavioral problems almost always precede results. That means team members have to be willing to call each other on behavioral issues, as uncomfortable as that might be, and if they see their leader balk at doing this, then they aren’t going to do it themselves.

Faith must be definite, specific; an unqualified, unmistakable request for the things asked for. It is not to be a vague, indefinite, shadowy thing; it must be something more than an abstract belief in God's willingness and ability to do for us. It is to be a definite, specific, asking for, and expecting the things for which we ask.

But perhaps we see a different set of sins in our own time: a reluctance to take on any new Great National Projects, a general self-indulgence, a culture built on consumption, whole generations raised in an environment where dreams are purchased at the mall. If we could somehow select the virtues of early Americans from amid their failings, we might choose their optimism, their endurance, their inventiveness, their willingness to do something big and difficult--like dig a canal across the mountains or build a new kind of road on rails. These people took on challenges that a more sober and settled population might consider too ambitious, if not downright insane.

Hope, in this deep and powerful sense, is not the same as joy that things are going well, or willingness to invest in enterprises that are obviously headed for early success, but, rather, an ability to work for something because it is good, not just because it stands a chance to succeed. The more unpropitious the situation in which we demonstrate hope, the deeper that hope is. Hope is definitely not the same thing as optimism. It is not the conviction that something will turn out well, but the certainty that something makes sense, regardless of how it turns out. In short, I think that the deepest and most important form of hope, the only one that can keep us above water and urge us to good works, and the only true source of the breathtaking dimension of the human spirit and its efforts, is something we get, as it were, from ‘elsewhere.’ It is also this hope, above all, which gives us the strength to live and continually to try new things, even in conditions that seem as hopeless as ours do, here and now.54

More than that, he thought she had a certain bravery he rarely encountered and couldn't define: it was something to do with a willingness to look beyond the surface of things, into their heart, and he wondered if that was an essential part of being an artist. It was more than just curiosity, it seemed to him she was restless for truth somehow.

That was when Petra spoke up. "This is India, and you know the word. It's satyagraha, and it doesn't mean peaceful or passive resistance at all." "Not everyone here speaks Hindi," said a Tamil planner. "But everyone here should know Gandhi," said Petra. Sayagi agreed with her. "Satyagraha is something else. The willingness to endure great personal suffering in order to do what's right." "What's the difference, really?" "Sometimes," said Petra, "what's right is not peaceful or passive. What matters is that you do not hide from the consequences. You bear what must be borne." "That sounds more like courage than anything else," said the Tamil. "Courage to do right," said Sayagi. "Courage even when you can't win." "What happened to 'discretion is the better part of valor'?" "A quotation from a cowardly character in Shakespeare," someone else pointed out. "Not contradictory, anyway," said Sayagi. "Completely different circumstances. If there's a chance of victory later through withdrawal now, you keep your forces intact. But personally, as an individual, if you know that the price of doing right is terrible loss or suffering or even death, satyagraha means that you are all the more determined to do right, for fear that fear might make you unrighteous." "Oh, paradoxes within paradoxes." But Petra turned it from superficial philosophy to something else entirely. "I am trying," she said, "to achieve satyagraha.

That’s just it: things haven’t always been that way. It’s new, and it’s people like us who’ve brought it about. Hell, everybody used to have some personal skill or willingness to work or something he could trade for what he wanted. Now that the machines have taken over, it’s quite somebody who has anything to offer. All most people can do is hope to be given something.

Why do some people, take Christ, for example, seem to hear more of Your communication than others? Because some people are willing to actually listen. They are willing to hear, and they are willing to remain open to the communication even when it seems scary, or crazy, or downright wrong. We should listen to God even when what’s being said seems wrong? Especially when it seems wrong. If you think you are right about everything, who needs to talk with God? Go ahead and act on all that you know. But notice that you’ve all been doing that since time began. And look at what shape the world is in. Clearly, you’ve missed something. Obviously, there is something you don’t understand. That which you do understand must seem right to you, because “right” is a term you use to designate something with which you agree. What you’ve missed will, therefore, appear at first to be “wrong.” The only way to move forward on this is to ask yourself, “What would happen if everything I thought was ‘wrong’ was actually ‘right’?” Every great scientist knows about this. When what a scientist does is not working, a scientist sets aside all of the assumptions and starts over. All great discoveries have been made from a willingness, and ability, to not be right. And that’s what’s needed here. You cannot know God until you’ve stopped telling yourself that you already know God. You cannot hear God until you stop thinking that you’ve already heard God. I cannot tell you My Truth until you stop telling

Sadly, the Christian church has not proven to be immune to performancism. Far from it, in fact. In recent years, a handful of books have been published urging a more robust, radical, and sacrificial expression of the Christian faith. I even wrote one of them—Unfashionable: Making a Difference in the World by Being Different. I heartily amen the desire to take one’s faith seriously and demonstrate before the watching world a willingness to be more than just Sunday churchgoers. That Christians would want to engage the wider community with God’s sacrificial love—living for their neighbors instead of for themselves—is a wonderful thing and should be applauded. The unintended consequence of this push, however, is that if we’re not careful, we can give people the impression that Christianity is first and foremost about the sacrifice we make for Jesus rather than the sacrifice Jesus made for us; our performance for him rather than his performance for us; our obedience for him rather than his obedience for us. The hub of Christianity is not “do something for Jesus.” The hub of Christianity is “Jesus has done everything for you.” And my fear is that too many people, both inside and outside the church, have heard our pleas for intensified devotion and concluded that the focus of Christian faith is our love for God instead of God’s love for us. Don’t get me wrong—what we do is important. But it is infinitely less important than what Jesus has done for us. Furthermore, it often seems that the Good News of

She thought she’d focus on the compliment, rather than the terrifying glimpse she’d been given into her flatmate’s soul. She found herself particularly worried by Marjorie’s willingness to do all that, the slicing and the bleeding and the murdering, for only a percentage of the advantages she envied. There was something in this compromise that made it seem more real than Barbara wanted it to be.

We are so busy, so occupied with many little things, that we are blind to the one great thing. Only in the pauses between things, in the brief contemplative spaces of just being, can we catch a glimpse of love itself. Even then, we often feel so unfree that we think we are unworthy of love. But the glimpses keep coming. In the momentary emptiness when an addictive need is not yet satisfied, in encountering a situation in which we do not know what to do, in finding ourselves giving or receiving a touch of tenderness for no reason at all, in the spontaneous eruption of laughter, another small space opens. The invitation is given again. Time and time again we ignore the invitations and fill the spaces immediately, dulling our consciousness with drivenness. But love continues, hoping to catch us in a willing moment. Thousands of little spaces come each day. They exist between each choice we make and the next, after each thought is completed and before the next begins, between each breath and the next, in every hunger or wanting, whenever something wakes us up to presence. Now and then, through some mysterious interweaving of divine grace and human willingness, we see what is in the space and do not run away. We become aware of our hearts’ response and are given the most wonderful experience of freedom . . .

Soft power. When you need to speak up, be artful. Take care of your partner as best you can by explicitly cherishing them and your relationship. Start by letting them know you need repair, is this a good time? If your partner agrees to talk, thank them, start off with an appreciation - something you are thankful for that your partner has said or done, even if it's just that you appreciate their willingness to sit down and talk. Then state your intentions - a good thing to do generally: "I want to clear the air between us so that I can feel closer to you." Center yourself in your Wise Adult, prefrontal cortex, and remember love. Recall that the person you're addressing is someone you love, or at least care for, and in any case, you will have to live with them. Remembering love is a recentering practice. You're speaking to someone you care about in the hopes of making things better.

Most spiritual practises have been developed - and, in the past, were sustained - in community. But most of us do not live in community. Although my students and friends and I share many of these practices, we are only occasionally in proximity to one another. Doing a daily practice alone is difficult. It requires not so much a heroic discipline as a deep commitment to life, a willingness to dedicate our lives to something larger than ourselves.

Watching him then, I simply couldn’t think of him doing anything other than winning. Loss wasn’t the norm, it couldn’t be. I didn’t have the words for it then, what it felt like to watch my cousin, whom I love and whose worries are our worries and whose pain is our pain, manage to be so good at something, to triumph so completely. More than a painful life, more than a culture or a society with the practice and perfection of violence as a virtue and a necessity, more than a meanness or a willingness to sacrifice oneself, what I felt—what I saw—were Indian men and boys doing precisely what we’ve always been taught not to do. I was seeing them plainly, desperately, expertly wanting to be seen for their talents and their hard work, whether they lost or won. That old feeling familiar to so many Indians—that we can’t change anything; can’t change Columbus or Custer, smallpox or massacres; can’t change the Gatling gun or the legislative act; can’t change the loss of our loved ones or the birth of new troubles; can’t change a thing about the shape and texture of our lives—fell away. I think the same could be said for Sam: he might not have been able to change his sister’s fate or his mother’s or even, for a while, his own. But when he stepped in the cage he was doing battle with a disease. The disease was the feeling of powerlessness that takes hold of even the most powerful Indian men. That disease is more potent than most people imagine: that feeling that we’ve lost, that we’ve always lost, that we’ve already lost—our land, our cultures, our communities, ourselves. This disease is the story told about us and the one we so often tell about ourselves. But it’s one we’ve managed to beat again and again—in our insistence on our own existence and our successful struggles to exist in our homelands on our own terms. For some it meant joining the U.S. Army. For others it meant accepting the responsibility to govern and lead. For others still, it meant stepping into a metal cage to beat or be beaten. For my cousin Sam, for three rounds of five minutes he gets to prove that through hard work and natural ability he can determine the outcome of a finite struggle, under the bright, artificial lights that make the firmament at the Northern Lights Casino on the Leech Lake Reservation.

When I grew up, and even as an adult learning photography, pursuing learning was seen as a sign of weakness and vulnerability. Needing to learn something meant admitting you didn’t already know it. There was shame there. You tried to keep it quiet. “Hey, if you’re a photographer, why do you need to take that Photoshop class? Don’t you know your job?” Since then, willingness to learn has gone from a weakness to a strength. But the number of options can be overwhelming.

Amazon founder Jeff Bezos, legendary for his long-term vision, reiterated this point. “Invention requires a long-term willingness to be misunderstood,” he said. “When you do something that you genuinely believe in, that you have conviction about, for a long period of time, well-meaning people may criticize that effort.” To sustain yourself over this time, you can’t look for accolades, and you can’t rely on being understood. Playing the long game is a test of your fortitude, your ability to persevere, and just how genuine your interests are.

The general laws of migration hold that the greater the obstacles and the farther the distance traveled, the more ambitious the migrants. “It is the higher status segments of a population which are most residentially mobile,” the sociologists Karl and Alma Taeuber wrote in a 1965 analysis of census data on the migrants, published the same year as the Moynihan Report. “As the distance of migration increases,” wrote the migration scholar Everett Lee, “the migrants become an increasingly superior group.” Any migration takes some measure of energy, planning, and forethought. It requires not only the desire for something better but the willingness to act on that desire to achieve it. Thus the people who undertake such a journey are more likely to be either among the better educated of their homes of origin or those most motivated to make it in the New World, researchers have found. “Migrants who overcome a considerable set of intervening obstacles do so for compelling reasons, and such migrations are not taken lightly,” Lee wrote. “Intervening obstacles serve to weed out some of the weak or the incapable.” The

Sometimes I wonder how much of our suffering we allow or impose on ourselves simply in search of our worthiness to accept our own respect and appreciation. I’d written before some years ago that we often cause suffering in another so that we can then love them, as in, “You have suffered for me, so I can love you now.” The eventual shock of realizing the sacrifice made for you destroys the walls of self-righteousness and protection. The suffering sacrifice of another creates the willingness and capacity to do the same. Finally, love and respect (respect is part of the body of love) come from the recognition of something else already given up for them. Within the individual, you or me, a similar process takes place toward oneself. It is as if we know some- where that we are not worthy of our own love or respect until we have earned the right to it, and that is mainly through some kind of suffering. That suffering may be generic, as in a life lived in which tragedy after tragedy accumulate, or it may be specific, as in the constant sacrifice of other easier things for a being or vision. Or, perhaps more correctly, it is either consciously chosen or not.

I felt like I was going to die, and I went into a deep depression. It took me years to get out of that fog. You need micro-changes you had to make to survive this relationship. Narcissistic partners are masterful at leaving someone feeling like they are doing something wrong. Fear of being alone often drives a person back into a relationship quickly. If you are going to give your partner these second chances, just make sure your expectations are in line with reality. It really comes down to your willingness to shift your focus out of the past and into the present and the future.

What do you call the animal that, finding the hunter, offers itself to be eaten? A martyr? A weakling? No, a beast gaining the rare agency to stop. Yes, the period in the sentence - it's what makes us human. Ma, I swear. It lets us stop in order to keep going. Because submission, I soon learned, was also a kind of power. To be inside of pleasure Trevor needed me. I had a choice, a craft, whether he ascends or falls depends on my willingness to make room for him, for you cannot rise without having something to rise over. Submission does not require elevation in order to control. I lower myself.

Transcendental generosity is generally misunderstood in the study of the Buddhist scriptures as meaning being kind to someone who is lower than you.  Someone has this pain and suffering and you are in a superior position and can save them—which is a very simple-minded way of looking down on someone.  But in the case of the bodhisattva, generosity is not so callous.  It is something very strong and powerful; it is communication.   Communication must transcend irritation, otherwise it will be like trying to make a comfortable bed in a briar patch.  The penetrating qualities of external color, energy, and light will come toward us, penetrating our attempts to communicate like a thorn pricking our skin.  We will wish to subdue this intense irritation and our communication will be blocked.   Communication must be radiation and receiving and exchange.  Whenever irritation is involved, then we are not able to see properly and fully and clearly the spacious quality of that which is coming toward us, that which is presenting itself as communication.  The external world is immediately rejected by our irritation which says, “no, no, this irritates me, go away.”  Such an attitude is the complete opposite of transcendental generosity.   So the bodhisattva must experience the complete communication of generosity, transcending irritation and self-defensiveness.  Otherwise, when thorns threaten to prick us, we feel that we are being attacked, that we must defend ourselves.  We run away from the tremendous opportunity for communication that has been given to us, and we have not been brave enough even to look to the other shore of the river.  We are looking back and trying to run away.   Generosity is a willingness to give, to open without philosophical or pious or religious motives, just simply doing what is required at any moment in any situation, not being afraid to receive anything.  Opening could take place in the middle of a highway.  We are not afraid that smog and dust or people’s hatreds and passions will overwhelm us; we simply open, completely surrender, give.  This means that we do not judge, do not evaluate.  If we attempt to judge or evaluate our experience, if we try to decide to what extent we should open, to what extent we should remain closed, the openness will have no meaning at all and the idea of paramita, of transcendental generosity, will be in vain.  Our action will not transcend anything, will cease to be the act of a bodhisattva.   The whole implication of the idea of transcendence is that we see through the limited notions, the limited conceptions, the warfare mentality of this as opposed to that. Generally, when we look at an object, we do not allow ourselves to see it properly.  Automatically we see our version of the object instead of actually seeing the object as it is.  Then we are quite satisfied, because we have manufactured or own version of the thing within ourselves.   Then we comment on it, we judge, we take or reject; but there is on real communication going on at all.   Cutting Through Spiritual Materialism, p.167, Chogyam Trungpa Rimpoche

In literature, plays, and cinema, substitutionary sacrifice is always the most riveting and moving plot point. In the movie The Last of the Mohicans, British major Duncan Heyward asks his Indian captors if he might die in the flames so that Cora, whom he loves, and Nathaniel can go free. When, as he is being dragged away, Duncan cries, “My compliments, sir! Take her and get out!” we are electrified by his unflinching willingness to die to save others, one of whom has been his rival. He dies with his arms bound and stretched out, as if he were on a cross. In Ernest Gordon’s memoir of being a prisoner of the Japanese during World War II, he recounts how at the end of a day of forced labor the guards counted the shovels, and one was apparently missing. A furious guard threatened the British POWs that unless the guilty person confessed, he would kill them all. He cocked his gun to start shooting them one by one. At that moment, one prisoner stepped forward calmly and said, “I did it.” He stood quietly at attention, and “he did not open his mouth” (Isaiah 53: 7) as he was beaten to death. When they all got back to the camp and counted the shovels again, it turned out that they were all there. The man had sacrificed himself to save them all. In the first Harry Potter novel, the evil Lord Voldemort can’t touch Harry without being burned. Later Dumbledore explains it to him. “Your mother died to save you. . . . Love as powerful [as that] . . . leaves its own mark. . . . [T]o have been loved so deeply . . . will give us some protection forever.” Why do these stories move us? It’s because we know from the mundane corners of life to the most dramatic that all life-changing love is substitutionary sacrifice. We know that anybody who has ever done anything that really made a difference in our lives made a sacrifice, stepped in and gave something or paid something or bore something so we would not have to.

But first: Kip Mdang, I would like you to have this, as a token of my esteem, a promise of my affection, an affirmation of my readiness to follow your star wherever you wander with it, an acknowledgement of my willingness to raise an island for you whenever you need one, and…” Fitzroy took a deep breath. “And a statement of something I have never quite dared say in its full simplicity before, which is that I love you.” Before Cliopher could say anything—before Cliopher could do anything—Fitzroy tugged off his signet ring and placed it on the palm of Cliopher’s hand. Cliopher looked at his fanoa. “That’s the Imperial Seal,” he said, but even without looking down he had closed his hand around the ring. It was warm in his hand from Fitzroy’s body-heat, his inner fire. “It is,” said Fitzroy. “And you know very well that there is not another person in all the Nine Worlds and the lands beyond whom I would trust with it.” “I don’t know what to say,” Cliopher said, knowing his face and his heart were both open as the proverbial shell on the beach. Now Fitzroy smiled, a curving, splendid smile, a Fitzroy Angursell smile. “‘Thank you’ will be quite sufficient, my dear Kip. Seeing as you’ve already done all the hard work of taking down the empire and creating a home for me.

While a 10x improvement is gargantuan, Teller has very specific reasons for aiming exactly that high. “You assume that going 10x bigger is going to be ten times harder,” he continues, “but often it’s literally easier to go bigger. Why should that be? It doesn’t feel intuitively right. But if you choose to make something 10 percent better, you are almost by definition signing up for the status quo—and trying to make it a little bit better. That means you start from the status quo, with all its existing assumptions, locked into the tools, technologies, and processes that you’re going to try to slightly improve. It means you’re putting yourself and your people into a smartness contest with everyone else in the world. Statistically, no matter the resources available, you’re not going to win. But if you sign up for moonshot thinking, if you sign up to make something 10x better, there is no chance of doing that with existing assumptions. You’re going to have to throw out the rule book. You’re going to have to perspective-shift and supplant all that smartness and resources with bravery and creativity.” This perspective shift is key. It encourages risk taking and enhances creativity while simultaneously guarding against the inevitable decline. Teller explains: “Even if you think you’re going to go ten times bigger, reality will eat into your 10x. It always does. There will be things that will be more expensive, some that are slower; others that you didn’t think were competitive will become competitive. If you shoot for 10x, you might only be at 2x by the time you’re done. But 2x is still amazing. On the other hand, if you only shoot for 2x [i.e., 200 percent], you’re only going to get 5 percent and it’s going to cost you the perspective shift that comes from aiming bigger.” Most critically here, this 10x strategy doesn’t hold true just for large corporations. “A start-up is simply a skunk works without the big company around it,” says Teller. “The upside is there’s no Borg to get sucked back into; the downside is you have no money. But that’s not a reason not to go after moonshots. I think the opposite is true. If you publicly state your big goal, if you vocally commit yourself to making more progress than is actually possible using normal methods, there’s no way back. In one fell swoop you’ve severed all ties between yourself and all the expert assumptions.” Thus entrepreneurs, by striving for truly huge goals, are tapping into the same creativity accelerant that Google uses to achieve such goals. That said, by itself, a willingness to take bigger risks

The only sound to break the silence was that of Hagrid hiccupping from behind his handkerchief. Harry glanced at Hagrid, who had just risked his own life to save Harry’s—Hagrid, whom he loved, whom he trusted, who had once been tricked into giving Voldemort crucial information in exchange for a dragon’s egg. . . . “No,” Harry said aloud, and they all looked at him, surprised: The firewhisky seemed to have amplified his voice. “I mean . . . if somebody made a mistake,” Harry went on, “and let something slip, I know they didn’t mean to do it. It’s not their fault,” he repeated, again a little louder than he would usually have spoken. “We’ve got to trust each other. I trust all of you, I don’t think anyone in this room would ever sell me to Voldemort.” More silence followed his words. They were all looking at him; Harry felt a little hot again, and drank some more firewhisky for something to do. As he drank, he thought of Mad-Eye. Mad-Eye had always been scathing about Dumbledore’s willingness to trust people. “Well said, Harry,” said Fred unexpectedly. “Yeah, ’ear, ’ear,” said George, with half a glance at Fred, the corner of whose mouth twitched. Lupin was wearing an odd expression as he looked at Harry. It was close to pitying. “You think I’m a fool?” demanded Harry. “No, I think you’re like James,” said Lupin, “who would have regarded it as the height of dishonor to mistrust his friends.

My gift, if I would describe, is a double-edged sword. The good thing? I see through people and pierce their souls all the time. I can’t count how many times I listen to lies when I know the truth and intentions. I detect inauthenticity easy no matter how perfect a façade is. Genuine people love me because I protect them, fake people hate me because I crush them. The bad thing? Because it is my belief that everyone can grow into something beautiful, when I was young my sincerity and willingness to understand were taken the cost of neglecting people that genuinely love me and that breaks my heart more than anything. Now that I am older best I can do is to let go and leave people to where they are. At least I can tell myself that I tried.

What has happened to our ability to dwell in unknowing, to live inside a question and coexist with the tensions of uncertainty? Where is our willingness to incubate pain and let it birth something new? What has happened to patient unfolding, to endurance? These things are what form the ground of waiting. And if you look carefully, you’ll see that they’re also the seedbed of creativity and growth—what allows us to do the daring and to break through to newness. As Thomas Merton observed, “The imagination should be allowed a certain amount of time to browse around.”1 Creativity flourishes not in certainty but in questions. Growth germinates not in tent dwelling but in upheaval. Yet the seduction is always security rather than venturing, instant knowing rather than deliberate waiting.

I was on fire with a willingness to humiliate myself. I walked north, glancing up now and then at the warmly lit facades of the grand apartment buildings whose upper windows looked out over the trees in the park. Something had shifted. Not long ago I wouldn’t have dreamed of doing something this stupid, but now the alternative, which was to go home again and leave everything unsaid for another day, to find my things just where I had left them and wake to another late morning in the quiet house, my dignity intact and my life utterly unchanged, felt false and useless. There was a thinness to this kind of self-preservation. It required so much evasion and restraint, and there was no reward in the end, not really. There was no proctor watching this test, to congratulate me on having avoided once again the possibility of looking foolish or dependent, hurt or unprepared. There was no prize waiting for the person who needed the least. I

It's not the end of the world if we lose," Francis said. "Don't lose sleep over it." She hated that about him - his willingness to accept a loss before it had even happened. It was his way of consoling his team, she guessed: he believed it was better to expect the worst and be pleasantly surprised than to be crushed by an unexpected loss. Dan thought a coach had no right to be so pessimistic. She didn't want a coach who softened the blow. She wanted a coach who believed in the impossible. "I can't afford to lose," she told him. "I need to make it to finals if I'm to catch a recruiter's eye." "Danielle, I need you to understand something." "I'm good," Dan insisted. "I'm more than good enough to make the cut." "You're very talented..." "Don't patronize me, Coach." "You're amazing," he said, "but it's not enough to be good. You're a girl." "That means nothing." "That means everything. Maybe it's not fair, but it's a fact. Men are faster and stronger. They can hit harder and throw further. Nothing you do can change that bias. If a coach can choose between a man and a woman, he will choose the man every time." "There are plenty of women playing for college teams." "I didn't say there aren't women," Francis said. "I'm saying they're the exception.

CLOSE is what we almost always are: close to happiness, close to another, close to leaving, close to tears, close to God, close to losing faith, close to being done, close to saying something, or close to success, and even, with the greatest sense of satisfaction, close to giving the whole thing up. Our human essence lies not in arrival, but in being almost there, we are creatures who are on the way, our journey a series of impending anticipated arrivals. We live by unconsciously measuring the inverse distances of our proximity: an intimacy calibrated by the vulnerability we feel in giving up our sense of separation. To go beyond our normal identities and become closer than close is to lose our sense of self in temporary joy, a form of arrival that only opens us to deeper forms of intimacy that blur our fixed, controlling, surface identity. To consciously become close is a courageous form of unilateral disarmament, a chancing of our arm and our love, a willingness to hazard our affections and an unconscious declaration that we might be equal to the inevitable loss that the vulnerability of being close will bring. Human beings do not find their essence through fulfillment or eventual arrival but by staying close to the way they like to travel, to the way they hold the conversation between the ground on which they stand and the horizon to which they go. What makes the rainbow beautiful, is not the pot of gold at its end, but the arc of its journey between here and there, between now and then, between where we are now and where we want to go, illustrated above our unconscious heads in primary colour. We are in effect, always, close; always close to the ultimate secret: that we are more real in our simple wish to find a way than any destination we could reach: the step between not understanding that and understanding that, is as close as we get to happiness.

Let’s look again at the example of someone’s birthday that is approaching quickly. Because of things that have happened in the past, we have resentments and feel unwilling to do anything for the birthday. Somehow, it just seems impossible to get out and shop for a birthday present. We resent having to spend the money. The mind conjures up all kinds of justifications: “I don’t have time to shop”; “I can’t forget how mean she was”; “She should apologize to me first.” In this case, two things are operating: clinging to the negative and the smallness in ourselves, and resisting the positive and the greatness in ourselves. The way out of apathy is to see, first of all, that “I can’t” is an “I won’t.” In looking at the “I won’t,” we see that it is there because of negative feelings and, as they come up, they can be acknowledged and let go. It is also apparent that we are resisting positive feelings. These feelings of love, generosity, and forgiveness can be looked at one by one. We can sit down and imagine the quality of generosity and let go resisting it. Is there something generous within ourselves? In this case, we may not be willing to apply it to the birthday person in the beginning. What we can begin to see is the existence of such a quality as generosity within our consciousness. We begin to see that, as we let go resisting the feeling of generosity, there is generosity. We do, in fact, enjoy giving to others under certain circumstances. We begin to remember the positive flood of feeling that comes upon us when we express gratitude and acknowledge the gifts that others have given us. We see that we have really been suppressing a desire to forgive and, as we let go of the resistance to being forgiving, there emerges the willingness to let go of the grievance. As we do this, we stop identifying with our small self and become consciously aware that there is something in us that is greater. It is always there but hidden from view.

what makes life worth living when we are old and frail and unable to care for ourselves? In 1943, the psychologist Abraham Maslow published his hugely influential paper “A Theory of Human Motivation,” which famously described people as having a hierarchy of needs. It is often depicted as a pyramid. At the bottom are our basic needs—the essentials of physiological survival (such as food, water, and air) and of safety (such as law, order, and stability). Up one level are the need for love and for belonging. Above that is our desire for growth—the opportunity to attain personal goals, to master knowledge and skills, and to be recognized and rewarded for our achievements. Finally, at the top is the desire for what Maslow termed “self-actualization”—self-fulfillment through pursuit of moral ideals and creativity for their own sake. Maslow argued that safety and survival remain our primary and foundational goals in life, not least when our options and capacities become limited. If true, the fact that public policy and concern about old age homes focus on health and safety is just a recognition and manifestation of those goals. They are assumed to be everyone’s first priorities. Reality is more complex, though. People readily demonstrate a willingness to sacrifice their safety and survival for the sake of something beyond themselves, such as family, country, or justice. And this is regardless of age. What’s more, our driving motivations in life, instead of remaining constant, change hugely over time and in ways that don’t quite fit Maslow’s classic hierarchy. In young adulthood, people seek a life of growth and self-fulfillment, just as Maslow suggested. Growing up involves opening outward. We search out new experiences, wider social connections, and ways of putting our stamp on the world. When people reach the latter half of adulthood, however, their priorities change markedly. Most reduce the amount of time and effort they spend pursuing achievement and social networks. They narrow in. Given the choice, young people prefer meeting new people to spending time with, say, a sibling; old people prefer the opposite. Studies find that as people grow older they interact with fewer people and concentrate more on spending time with family and established friends. They focus on being rather than doing and on the present more than the future.

Responsibility;...the importance of habits,...- a willingness to fail, a willingness to begin again - that are essential to resilience...the single most important habit to build if you want to e resilient: the habit of taking responsibility for your life...The more responsibility people take, the more resilient they are likely to be. The less responsibility people take - for their actions, for their lives, for their happiness - the more likely it is that life will crush them. At the root of resilience is the willingness to take responsibility for results...Life is unfair. You are not responsible for everything that happens to you. You are responsible for how you react to everything that happens to you...The first word out of the mouth of the complainer is always "they"...as soon as we say "I am responsible for...", we take control of something...acceptance of responsibility is a powerful cure for pain. Even when seemingly powerless, the resilient person finds a way to grab hold of something - no matter how small at first - to be responsible for...If you take responsibility for anything in your life, know that you'll feel fear. That fear will manifest itself in many ways: fear of embarrassment, fear of failure, fear of hurt...Every worthy challenge will inspire some fear...Fear is a cor emotion. A life without fear is an unhealthy life...Proper fear is part of the package of responsible, adult living...Focus not on wiping out your anxiety, but on directing your anxiety to worthy ends. Focus not on reducing your fear, but on building your courage - because, as you take more and more responsibility for your life, you'll need more and more courage...Fear is a motivator. It can propel you...Fear works. Fear can make human beings do amazing things. Fear can help you to see your world clearly in a way that you never have before. Fear become destructive when it drives us to do things that are unwise or unhelpful. Fear becomes destructive when it begins to cloud our vision. But like most emotions, fear is destructive only when it runs wild. Embrace the fear that comes from accepting responsibility, and use it to propel yourself to become the person you choose to be...Excellence is difficult. An excuse is seductive. It promises to end hardship, failure, and embarrassment. Excellence requires pain. An excuse promises that you'll be pain-free...Excuses protect you, but they exact a heavy cost. You can't live a full life while you wear them...People who think you weak will offer you an excuse. People who respect you will offer you a challenge...All of these injuries have a hard truth in common. In the long term, the obstacle that stands between us and healing is often not the injury we have received, but ourselves: our decision to keep the injury alive and open long after it should have become a hard-won scar. It is not things which trouble us, but the judgments we bring to bear upon things...In truth, it's not the trauma that's most harmful. The harm comes when we make trauma an excuse to avoid the activities, the relationships, and the purpose that are its only lasting cure.

No matter what philosophical standpoint people may adopt nowadays, from every point of view the falsity of the world in which we think we live is the most certain and firmest thing which our eyes are still capable of apprehending: - for that we find reason after reason, which would like to entice us into conjectures about a fraudulent principle in the "essence of things." But anyone who makes our very thinking, that is, "the spirit," responsible for the falsity of the world - an honourable solution which every conscious or unconscious advocatus dei [pleader for god] uses -: whoever takes this world, together with space, time, form, and movement as a false inference, such a person would at least have good ground finally to learn to be distrustful of all thinking itself. Wouldn’t it be the case that thinking has played the greatest of all tricks on us up to this point? And what guarantee would there be that thinking would not continue to do what it has always done? In all seriousness: the innocence of thinkers has something touching, something inspiring reverence, which permits them even today still to present themselves before consciousness with the request that it give them honest answers: for example, to the question whether it is "real," and why it really keeps itself so absolutely separate from the outer world, and similar sorts of questions. The belief in "immediate certainties" is a moral naivete which brings honour to us philosophers - but we should not be "merely moral" men! Setting aside morality, this belief is a stupidity, which brings us little honour! It may be the case that in bourgeois life the constant willingness to suspect is considered a sign of a "bad character" and thus belongs among those things thought unwise. Here among us, beyond the bourgeois world and its affirmations and denials - what is there to stop us from being unwise and saying the philosopher has an absolute right to a "bad character," as the being who up to this point on earth has always been fooled the best - today he has the duty to be suspicious, to glance around maliciously from every depth of suspicion. Forgive me the joke of this gloomy grimace and way of expressing myself. For a long time ago I myself learned to think very differently about and make different evaluations of deceiving and being deceived, and I keep ready at least a couple of digs in the ribs for the blind anger with which philosophers themselves resist being deceived. Why not? It is nothing more than a moral prejudice that truth is worth more than appearance. That claim is even the most poorly demonstrated assumption there is in the world. People should at least concede this much: there would be no life at all if not on the basis of appearances and assessments from perspectives. And if people, with the virtuous enthusiasm and foolishness of some philosophers, wanted to do away entirely with the "apparent world," assuming, of course, you could do that, well then at least nothing would remain any more of your "truth" either! In fact, what compels us generally to the assumption that there is an essential opposition between "true" and "false"? Is it not enough to assume degrees of appearance and, as it were, lighter and darker shadows and tones for the way things appear - different valeurs [values], to use the language of painters? Why could the world about which we have some concern - not be a fiction? And if someone then asks "But doesn’t an author belong to a fiction?" could he not be fully answered with Why? Doesn’t this "belong to" perhaps belong to the fiction? Is it then forbidden to be a little ironic about the subject as well as about the predicate and the object? Is the philosopher not permitted to rise above a faith in grammar? All due respect to governesses, but might it not be time for philosophy to renounce faith in governesses?-

The real test of a saint is not one’s willingness to preach the gospel, but one’s willingness to do something like washing the disciples’ feet—that is, being willing to do those things that seem unimportant in human estimation but count as everything to God.

We also ate well in the kitchen, and I found that I had inherited my father's palate and appreciation of good food. Our cuisine at home always been rather basic, even in the days when we had a cook, and I became fascinated with the process of creating such wonderful flavors. "Show me how you made that parsley sauce, those meringues, that oyster stew," I'd say to Mrs Robbins, the cook. And if she had a minute to spare, she would show me. After a while, seeing my willingness as well as my obvious aptitude for cooking, she suggested to Mrs Tilley that her old legs were not up to standing for hours any more and that she needed an assistant cook. And she requested me. Mrs Tilley agreed, but only if she didn't have to pay me more money and I should still be available to do my party piece whenever she entertained. And so I went to work in the kitchen. Mrs Robbins found me a willing pupil. After lugging coal scuttles up all those stairs, it felt like heaven to be standing at a table preparing food. We had a scullery maid who did all the most menial of jobs, like chopping the onions and peeling the potatoes, but I had to do the most basic of tasks- mashing the potatoes with lots of butter and cream until there wasn't a single lump, basting the roast so that the fat was evenly crisp. I didn't mind. I loved being amongst the rich aromas. I loved the look of a well-baked pie. The satisfaction when Mrs Robbins nodded with approval at something I had prepared. And of course I loved the taste of what I had created. Now when I went home to Daddy and Louisa, I could say, "I roasted that pheasant. I made that apple tart." And it gave me a great rush of satisfaction to say the words. "You've a good feel of it, I'll say that for you," Mrs Robbins told me, and after a while she even sought my opinion. "Does this casserole need a touch more salt, do you think? Or maybe some thyme?" The part I loved the best was the baking. She showed me how to make pastry, meringues that were light as air, all sorts of delicate biscuits and rich cakes.

I’m Jay Powers, the circulating nurse”; “I’m Zhi Xiong, the anesthesiologist”—that sort of thing. It felt kind of hokey to me, and I wondered how much difference this step could really make. But it turned out to have been carefully devised. There have been psychology studies in various fields backing up what should have been self-evident—people who don’t know one another’s names don’t work together nearly as well as those who do. And Brian Sexton, the Johns Hopkins psychologist, had done studies showing the same in operating rooms. In one, he and his research team buttonholed surgical staff members outside their operating rooms and asked them two questions: how would they rate the level of communications during the operation they had just finished and what were the names of the other staff members on the team? The researchers learned that about half the time the staff did not know one another’s names. When they did, however, the communications ratings jumped significantly. The investigators at Johns Hopkins and elsewhere had also observed that when nurses were given a chance to say their names and mention concerns at the beginning of a case, they were more likely to note problems and offer solutions. The researchers called it an “activation phenomenon.” Giving people a chance to say something at the start seemed to activate their sense of participation and responsibility and their willingness to speak up. These were limited studies and hardly definitive. But the initial results were enticing. Nothing had ever been shown to improve the ability of surgeons to broadly reduce harm to patients aside from experience and specialized training. Yet here, in three separate cities, teams had tried out these unusual checklists, and each had found a positive effect. At Johns Hopkins, researchers specifically measured their checklist’s effect on teamwork. Eleven surgeons had agreed to try it in their cases—seven general surgeons, two plastic surgeons, and two neurosurgeons. After three months, the number of team members in their operations reporting that they “functioned as a well-coordinated team” leapt from 68 percent to 92 percent. At the Kaiser hospitals in Southern California, researchers had tested their checklist for six months in thirty-five hundred operations. During that time, they found that their staff’s average rating of the teamwork climate improved from “good” to “outstanding.” Employee satisfaction rose 19 percent. The rate of OR nurse turnover—the proportion leaving their jobs each year—dropped from 23 percent to 7 percent. And the checklist appeared to have caught numerous near errors. In

That’s how renunciation happens. Normal human life—delusion, anxiety, and pain—and then patience and compassion give rise to the mind of renunciation, the willingness to let go. Then actual letting go happens, is realized. Renunciation is not something that you need to do: it’s something that you need to realize. Generally speaking, in Buddhist practice, the things that you’re encouraged to realize are things that are already so, but that you don’t understand. You’re already released, you’re already liberated, but you don’t know it. Renunciation is the way you come to know it.

Maybe the answer isn’t trying to get there by inches. Maybe the answer isn’t HR wheedling employees into changes they’re told are easy. Maybe the real opportunity is to say: We’re going to try something crazy difficult, something really intense. Everybody who steps up to do it is going to feel like they’re about to die, albeit for fifteen minutes, twenty minutes, tops. Strong people and not-so-strong people will see one another’s heroic efforts. And in the end, we’ll be more than faster, more powerful, harder to kill, and generally more useful.7 We’ll be a group of people that knows it can do crazy difficult things. Reebok’s CrossFit logo is a big equilateral triangle pointing up—the Greek letter delta, the mathematical symbol for change. If the wellness nudgers can’t save us, if comfortable solutions won’t make us strong again, maybe intensity—the willingness to get comfortable with discomfort—is the only thing that will really make a difference.

Going to therapy and talking about healing may just be the go-to flex of our time. It is supposedly an indicator of how profoundly self-aware, enlightened, emotionally mature, or “evolved” an individual is. Social media is obsessed and saturated with pop psychology and psychiatry content related to “healing”, trauma, embodiment, neurodiversity, psychiatric diagnoses, treatments alongside productivity hacks, self-care tips and advice on how to love yourself without depending on anyone else, cut people out of your life, manifest your goals to be successful, etc. Therapy isn’t a universal indicator of morality or enlightenment. Therapy isn’t a one-size-fits-all solution that everyone must pursue. There are many complex political and cultural reasons why some people don’t go to therapy, and some may actually have more sustainable support or care practices rooted in the community. This is similar to other messaging, like “You have to learn to love yourself first before someone else can love you”. It all feeds into the lie that we are alone and that happiness comes from total independence. Mainstream therapy blames you for your problems or blames other people, and often it oscillates between both extremes. If we point fingers at ourselves or each other, we are too distracted to notice the exploitative systems making us all sick and sad. Oftentimes, people come out of therapy feeling fully affirmed and unconditionally validated, and this ego-caressing can feel rewarding in the moment even if it doesn’t help ignite any growth or transformation. People are convinced that they can do no wrong, are infallible, incapable of causing harm, and that other people are the problem. Treatment then focuses on inflating self-confidence, self-worth, self-acceptance, and self-love to chase one’s self-centered dreams, ambitions, and aspirations without taking any accountability for one’s own actions. This sort of individualistic therapeutic approach encourages isolation and a general mistrust of others who are framed as threats to our inner peace or extractors of energy, and it further breeds a superiority complex. People are encouraged to see relationships as accessories and means to a greater selfish end. The focus is on what someone can do for you and not on how to give, care for, or show up for other people. People are not pushed to examine how oppressive conditioning under these systems shows up in their relationships because that level of introspection and growth is simply too invalidating. “You don’t owe anyone anything. No one is entitled to your time and energy. If anyone invalidates you and disturbs your peace, they are toxic; cut them out of your life. You don’t need that negativity. You don’t need anyone else; you alone are enough. Put yourself first. You are perfect just the way you are.” In reality, we all have work to do. We are all socialized within these systems, and real support requires accountability. Our liberation is contingent on us being aware of our bullshit, understanding the values of the empire that we may have internalized as our own, and working on changing these patterns. Therapized people may fixate on dissecting, healing, improving, and optimizing themselves in isolation, guided by a therapist, without necessarily practicing vulnerability and accountability in relationships, or they may simply chase validation while rejecting the discomfort that comes from accountability. Healing in any form requires growth and a willingness to practice in relationships; it is not solely validating or invalidating; it is complex; it is not a goal to achieve but a lifelong process that no one is above; it is both liberating and difficult; it is about acceptance and a willingness to change or transform into something new; and ultimately, it is going to require many invalidating ego deaths so we can let go of the fixation of the “self” to ease into interdependence and community care.

It does something to you when you are running close to what you perceive as our limit (back then, I still topped at 40 percent) and there is someone else out there who makes the difficult look effortless. It was obvious that his preparedness was several levels above our own. Captain Connolly did not show up to simply get through the program and graduate so he could collect some wings for his uniform and belong to the unspoken fraternity of supposed badasses at Fort Campbell. He came to explore what he was made of and grow. That required a willingness to set a new standard wherever possible and make a statement, not necessarily to our dumb asses, but to himself. He was respectful to all the instructors and the school, but he was not there to be led... Most people love standards. It gives the brain something to focus on, which helps us reach a place of achievement. Organizational structure and atta' boys from our instructors or bosses keep us motivated to perform and to move up on that bell curve. Captain Connolly did not require external motivation. He trained to his own standard and used the existing structure for his own purposes. Air Assault School became his own personal octagon, where he could test himself on a level even the instructors hadn't imagined. For the next nine days, he put his head down and quietly went about the business of smashing every single standard at Air Assault School. He saw the bar that the instructors pointed to and the rest of us were trying to tap as a hurdle to leap over, and he did it time and again. He understood that his rank only meant something if he sought out a different certification: an invisible badge that says, "I am the example. Follow me, motherfuckers, and I will show you that there is more to this life than so-called authority and stripes or candy on a uniform. I'll show you what true ambition looks like beyond all the external structure in a place of limitless mental growth." He didn't say any of that. He didn't run his mouth at all. I can't recall him uttering word one in ten fucking days, but through his performance and extreme dedication, he dropped breadcrumbs for anybody who was awake and aware enough to follow him. He flashed his tool kit. He showed us what potent, silent, exemplary leadership looked like. He checked into every Gold Group run, which was led by the fastest instructor in that school, and volunteered to be the first to carry the flag... His conditioning was clearly off the charts, and I'm not talking about the physical aspect alone. Being a physical specimen is one thing, but it takes so much more energy to stay mentally prepared enough to arrive every day at a place like Air Assault School on a mission to dominate. The fact that he was able to do that told me it couldn't possibly have been a one-time thing. It had to be the result of countless lonely hours in the gym, on the trails, and in the books. Most of his work was hidden, but it is within that unseen work that self-leaders are made. I suspect the reason he was capable of exceeding any and all standards consistently was because he was dedicated at a level most people cannot fathom in order to stay ready for any and all opportunities. p237

It's not that he won't talk, though, is it?" After all, Cal had tentatively answered when she'd shown a willingness to wait. "It's more that he needs to know that you value his words." "Yeah." "I think I've been impatient with him. I'll do better." "That's not only on you." Zac doesn't sound tense or tired anymore, only thoughtful. "He could probably try harder too. I think you'll be surprised how similar you are at the root once you get to know him better. You both love very fiercely. He does it by being there and giving whatever's needed, and you fight and bully and murder anything in the way, and on the surface it seems like there's nothing that's the same, but the motivation is." She smiles and kisses his hand. "That's something to build on, at least.

What is the antidote to the suffering and malevolence of life? The highest possible goal. What is the prerequisite to pursuit of the highest possible goal? Willingness to adopt the maximum degree of responsibility—and this includes the responsibilities that others disregard or neglect. You might object: “Why should I shoulder all that burden? It is nothing but sacrifice, hardship, and trouble.” But what makes you so sure you do not want something heavy to carry? You positively need to be occupied with something weighty, deep, profound, and difficult. Then, when you wake up in the middle of the night and the doubts crowd in, you have some defense: “For all my flaws, which are manifold, at least I am doing this. At least I am taking care of myself. At least I am of use to my family, and to the other people around me. At least I am moving, stumbling upward, under the load I have determined to carry.

On the most basic level, Toy Story 2 was a wakeup call. Going forward, the needs of a movie could never again outweigh the needs of our people. We needed to do more to keep them healthy. As soon as we wrapped the film, we set about addressing the needs of our injured, stressed-out employees and coming up with strategies to prevent future deadline pressures from hurting our workers again. These strategies went beyond ergonomically designed workstations, yoga classes, and physical therapy. Toy Story 2 was a case study in how something that is usually considered a plus—a motivated, workaholic workforce pulling together to make a deadline—could destroy itself if left unchecked. Though I was immensely proud of what we had accomplished, I vowed that we would never make a film that way again. It was management’s job to take the long view, to intervene and protect our people from their willingness to pursue excellence at all costs. Not to do so would be irresponsible.

In 1965, Daniel Patrick Moynihan, then an official in the U.S. Department of Labor, called the inner cities after the arrival of the southern migrants “a tangle of pathology.” He argued that what had attracted southerners like Ida Mae, George, and Robert was welfare: “the differential in payments between jurisdictions has to encourage some migration toward urban centers in the North,” he wrote, adding his own italics. Their reputation had preceded them. It had not been good. Neither was it accurate. The general laws of migration hold that the greater the obstacles and the farther the distance traveled, the more ambitious the migrants. “It is the higher status segments of a population which are most residentially mobile,” the sociologists Karl and Alma Taeuber wrote in a 1965 analysis of census data on the migrants, published the same year as the Moynihan Report. “As the distance of migration increases,” wrote the migration scholar Everett Lee, “the migrants become an increasingly superior group.” Any migration takes some measure of energy, planning, and forethought. It requires not only the desire for something better but the willingness to act on that desire to achieve it. Thus the people who undertake such a journey are more likely to be either among the better educated of their homes of origin or those most motivated to make it in the New World, researchers have found. “Migrants who overcome a considerable set of intervening obstacles do so for compelling reasons, and such migrations are not taken lightly,” Lee wrote. “Intervening obstacles serve to weed out some of the weak or the incapable.” The South had erected some of the highest barriers to migration of any people seeking to leave one place for another in this country. By the time the migrants made it out, they were likely willing to do whatever it took to make it, so as not to have to return south and admit defeat. It would be decades before census data could be further analyzed and bear out these observations. One myth they had to overcome was that they were bedraggled hayseeds just off the plantation. Census figures paint a different picture. By the 1930s, nearly two out of every three colored migrants to the big cities of the North and West were coming from towns or cities in the South, as did George Starling and Robert Foster, rather than straight from the field. “The move to northern cities was dominated by urban southerners,” wrote the scholar J. Trent Alexander. Thus the latter wave of migrants brought a higher level of sophistication than was assumed at the time. “Most Negro migrants to northern metropolitan areas have had considerable previous experience with urban living,” the Taeuber study observed. Overall, southern migrants represented the most educated segment of the southern black population they left, the sociologist Stewart Tolnay wrote in 1998. In 1940 and 1950, colored people who left the South “averaged nearly two more years of completed schooling than those who remained in the South.” That middle wave of migrants found themselves, on average, more than two years behind the blacks they encountered

Note: I am sure that now they will approach Medium to stop me from writing. Let’s see what happens. “A genuine person or celebrity doesn’t need a certificate or blue tick. Such ways are blackmailing your passion, emotion, or willingness. Criminals and money-mongers misuse and try to earn in an ugly and easy way. This trend also discriminates against others who cannot afford such an awkward notion.” Istay determined every day. I cannot tolerate liars and those who misuse their authority and attempt to victimize the righteous for their will and purpose in an illegitimate way to please their godfathers of the mafia and international criminal intelligence agencies. I am pretty sure, after reviewing again the replies from the Twitter team that mirror and endorse the Twitter team, that someone works for intelligence agencies or criminal and mafia groups. Since the beginning months of this year, I have been continuously victimized without specifying why I was posting the wrong things. I am going to publish a few emails that will exhibit the picture of how I was being victimized, harassed, and even threatened about things that I was neither aware of nor that the team explained. I was already under the attacks of criminals and even the gang of filthy-minded gays who were suffering from mental issues and sexual frustration; knowing it, I am not gay. In the Twitter team, the presence of such ones is not excluded since I felt a similar style of victimization. How do they dare to adopt such mean tactics to gain their will and desire? This reply email shows that a screenshot article has been displayed since 2020. After four years, it became an issue for someone in the Twitter team who continued to lock my account and tag the restriction flag. Text of my emails; “I am still uncertain about what to post and what not to post. You didn’t specify why my account was locked, whether it was because of the content I removed or something else. Is it permissible for me to share media and social media links in which my quotes are mentioned? My writings do not contain any personal attacks; nonetheless, thank you.” “You locked my Twitter, @EhsanSehgal, again; you know why you are doing it. Now, I can say only goodbye to my locked account and enjoy your terror. It is not a protection of my account; it is victimization. No more requests to unlock my account. Someone of angelic character will do it without my request. Shame on you all, involved ones.” Team replied; Hello, “We had a look at your account, and it appears that everything is now resolved! If that’s not the case, please reply to this message, and we’ll continue to help. Thanks,” X Support This was a screenshot article from Wikipedia about me on my profile that was illegitimately removed by such people as the Twitter team forced me to remove. Despite that, they continued locking my account to identify and provide an ID or passport. I did that twice and identified several times, but the team seemed not satisfied since their goal was something else; they would not approach nor be able to do it. To stop such criminal torture, I deactivated my account and decided never to come back there again.

In the first book of this series on the cardinal virtues, courage was defined as the willingness to put your ass on the line—for something, for someone, for what you know you need to do. Self-discipline—the virtue of temperance—is even more important, the ability to keep your ass in line.

That team might have been badly lacking, but they had the desire to make something of themselves, and that was all I needed. What I'm always looking for is effort, people who are driven to excellence and who will be tireless in their quest to achieve. It is not a sin not to know, as long as I can see that you're willing to learn; I will give you all the guidance you need as long as you'll do what it takes to be prepared. We didn't have strong offensive skills or a lot of talent, but building a strong defense just requires a tremendous amount of hard work, and that was something I could count on from this team.

if you allow yourself the time and willingness to experiment, you will hear something that you want to keep. Or hear something that reminds you of something else. Songwriters are just people who have claimed those things—who give themselves credit. Who say they invented rock and roll. And you can do it, too. You just invented a song. You just invented music.

Feeling willing is the first step. Recognizing that something should change shows a willingness and openness to doing things differently.

Even having to consider whether to make a self-indulgent choice causes some fatigue to our inhibitions and self-control, both of which are essential ingredients in our willingness to persevere in doing something frustrating but necessary.13 Which is why I don’t even think about dieting.

For a third of their day they seemed to freely give what was in them to be given, whatever passion woke them each morning and just spilled over. From what Charlie saw, those passions included building things, growing things, teaching, dancing, learning. People seemed to almost become themselves simply by offering what they loved doing most. Another third of their day dedicated time for growing, strengthening the body, the mind, the heart. All over the city, people gathered together in groups talking, eating, training, learning history, planning futures, accepting all the things others had to give. The method of erudition struck him as similar, in many ways, to Howard, where classrooms and schedules could not contain learning. And there was so much to learn, new things and old, equaled only by a willingness to teach. Spirituality, in the last third of their days, played a formless role in the lives of the Mobile people. Some prayed on their knees to gods in the earth. Some shook runes in their palms and dipped bones in blood to access the lessons of the dead. Some stood face up at the bases of obelisks, their serene expressions brightly painted in the light of the sun. Charlie acknowledged the spirituality in everything, an awareness of magic and gods and spirits. But no defined religion. The people of Mobile dreamt. They meditated. They communed with something higher, seemingly capable of sensing the subtlest energies.

That a third of all employees want to leave their jobs but don’t tells us two things. One, it says that an uncomfortably high number of people would rather be working somewhere else, and two, that they see no other option to improve how they feel about their jobs beyond quitting. There is an alternative route, however. One much simpler and potentially more effective, and it doesn’t require us to quit our jobs. Quite the contrary. It requires that we stay. But that doesn’t mean we can get away with doing nothing. We will still need to change the way we do things when we show up at work. It will require us to turn some of our focus away from ourselves to give more attention to those to the left of us and those to the right of us. Like the Spartans, we will have to learn that our strength will come not from the sharpness of our spears but from our willingness to offer others the protection of our shields. Some say a weak job market or bad economy is the reason to stick it out, in which case leaders of companies should want to treat their people better during hard times to prevent a mass exodus as soon as things improve. And in a good economy, leaders of companies should also want to treat their people well so that their people will stop at nothing to help the company manage when the hard times return (which, inevitably, they will). The best companies almost always make it through hard times because the people rally to make sure they do. In other words, from a strictly business standpoint, treating people well in any economy is more cost effective than not. Too many leaders are managing organizations in a way that is costing them money, hurting performance and damaging people’s health. And if that’s not enough to convince us that something has to change, then perhaps our love for our children will. A study by two researchers at the Graduate School of Social Work at Boston College found that a child’s sense of well-being is affected less by the long hours their parents put in at work and more by the mood their parents are in when they come home. Children are better off having a parent who works into the night in a job they love than a parent who works shorter hours but comes home unhappy. This is the influence our jobs have on our families. Working late does not negatively affect our children, but rather, how we feel at work does. Parents may feel guilty, and their children may miss them, but late nights at the office or frequent business trips are not likely the problem. Net-net, if you don’t like your work, for your kids’ sake, don’t go home.

Any migration takes some measure of energy, planning, and forethought. It requires not only the desire for something better but the willingness to act on that desire to achieve it. Thus the people who undertake such a journey are more likely to be either among the better educated of their homes of origin or those most motivated to make it in the New World, researchers have found. “Migrants who overcome a considerable set of intervening obstacles do so for compelling reasons, and such migrations are not taken lightly,” Lee wrote. “Intervening obstacles serve to weed out some of the weak or the incapable.

Corporate culture and the selection of people—and those are related. For a company at Amazon’s scale to continue to invent and change, to build new things, it needs to have a culture that supports a willingness to experiment, a willingness to fail. I think it is very helpful to have a customer-obsessed culture. There are other business strategies that work. You can be competitor-obsessed, and that leads to business strategies like close following. Close-following strategies can be good for businesses because you don’t have to go down as many blind alleys and you get to let your competitors do the pioneering—and then, when something works, you can jump on it. But it doesn’t lead to as much entrepreneurialism. A pioneering culture, one that actually enjoys and is excited by experimentation, a culture that rewards experimentation even as it embraces the fact that it is going to lead to failure—that is very important for larger companies in order to be entrepreneurial. And a long-term orientation is a key part of that. If everything has to work this quarter, then you’re by definition not going to be doing very much experimentation.

A cancerous violence had eaten into every political idea, had taken over the ideas themselves, and for so many, all that mattered was the willingness to do something. Action led to action, free of any moorings, and the way to be someone, the way to catch the attention of the young and recruit them to one’s cause, was to be enraged. It seemed as if the only way this lure of violence could be avoided was by having no causes, by being magnificently isolated from all loyalties. But was that not an ethical lapse graver than rage itself?

If your needs are not attainable through safe instruments, the solution is not to increase the rate of return by upping the level of risk. Instead, goals may be revised, savings increased, or income boosted through added years of work. . . . Somebody has to care about the consequences if uncertainty is to be understood as risk. . . . As we’ve seen, the chances of loss do decline over time, but this hardly means that the odds are zero, or negligible, just because the horizon is long. . . . In fact, even though the odds of loss do fall over long periods, the size of potential losses gets larger, not smaller, over time. . . . The message to emerge from all this hype has been inescapable: In the long run, the stock market can only go up. Its ascent is inexorable and predictable. Long-term stock returns are seen as near certain while risks appear minimal, and only temporary. And the messaging has been effective: The familiar market propositions come across as bedrock fact. For the most part, the public views them as scientific truth, although this is hardly the case. It may surprise you, but all this confidence is rather new. Prevailing attitudes and behavior before the early 1980s were different. Fewer people owned stocks then, and the general popular attitude to buying stocks was wariness, not ebullience or complacency. . . . Unfortunately, the American public’s embrace of stocks is not at all related to the spread of sound knowledge. It’s useful to consider how the transition actually evolved—because the real story resists a triumphalist interpretation. . . . Excessive optimism helps explain the popularity of the stocks-for-the-long-run doctrine. The pseudo-factual statement that stocks always succeed in the long run provides an overconfident investor with more grist for the optimistic mill. . . . Speaking with the editors of Forbes.com in 2002, Kahneman explained: “When you are making a decision whether or not to go for something,” he said, “my guess is that knowing the odds won’t hurt you, if you’re brave. But when you are executing, not to be asking yourself at every moment in time whether you will succeed or not is certainly a good thing. . . . In many cases, what looks like risk-taking is not courage at all, it’s just unrealistic optimism. Courage is willingness to take the risk once you know the odds. Optimistic overconfidence means you are taking the risk because you don’t know the odds. It’s a big difference.” Optimism can be a great motivator. It helps especially when it comes to implementing plans. Although optimism is healthy, however, it’s not always appropriate. You would not want rose-colored glasses in a financial advisor, for instance. . . . Over the long haul, the more you are exposed to danger, the more likely it is to catch up with you. The odds don’t exactly add, but they do accumulate. . . . Yet, overriding this instinctive understanding, the prevailing investment dogma has argued just the reverse. The creed that stocks grow steadily safer over time has managed to trump our common-sense assumption by appealing to a different set of homespun precepts. Chief among these is a flawed surmise that, with the passage of time, downward fluctuations are balanced out by compensatory upward swings. Many people believe that each step backward will be offset by more than one step forward. The assumption is that you can own all the upside and none of the downside just by sticking around. . . . If you find yourself rejecting safe investments because they are not profitable enough, you are asking the wrong questions. If you spurn insurance simply because the premiums put a crimp in your returns, you may be destined for disappointment—and possibly loss.

So do you want to make culture? Find a community, a small group who can lovingly fuel your dreams and puncture your illusions. Find friends and form a family who are willing to see grace at work in one another’s lives, who can discern together which gifts and which crosses each has been called to bear. Find people who have a holy respect for power and a holy willingness to spend their power alongside the powerless. Find some partners in the wild and wonderful world beyond church doors. And then, together, make something of the world.

Cooking like a Michelin star chef without a recipe requires high intuition but only a little skill, a lot of imagination, and willingness to be curious and innovative. Kitchen to me is one of the art studios, but here only creating new dishes and drinks. Creativity is not just a job position or function but it is the attitude to life. From the office to kitchen or streets, anything, anytime should able to move you, inspire you, touch your emotions and others. After all Once you love what you do, you will eventually become a master of it, the only way to master of something be real with it.

One of the most difficult aspects of jumping to a new curve is setting aside your ego. In her essay, "Shedding My Skin," Rebecca Jackson writes, "Have you ever let go of something that simultaneously protects and strangles you; something that both defines you, but also suffocates your evolution? just like a snake shedding its skin, you have to lose something critical to grow, leaving you vulnerable and exposed in the process."7 When we take a step down to gain momentum for an upward surge, for a time we will know less than those around us. This can deal a blow to the ego. In achievement-oriented cultures, it is very difficult to look dumb even temporarily, asking questions like, "Am I doing this correctly?" especially to lower-status team members. MIT professor emeritus Edgar Schein describes a willingness to acknowledge that "in the here-and-now my status is inferior to yours because you know something or can do something that I need in order to accomplish a task or goal" as the art of humble inquiry. For many, this can feel very painful. In fact, in some cultures, says Schein, "task failure is preferable to humiliation and loss of face."8

Have the “willingness to pay” talk with customers early in the product development process. If you don't do it early, you won't be able to prioritize the product features you develop, and you won't know whether you're building something customers will pay for until it's in the marketplace. Don't force a one-size-fits-all solution. Whether you like it or not, your customers are different, so customer segmentation is crucial. But segmentation based on demographics—the primary way companies group their customers—is misleading. You should build segments based on differences in your customers' willingness to pay for your new product. Product configuration and bundling is more science than art. You need to build them carefully and match them with your most meaningful segments. Choose the right pricing and revenue models, because how you charge is often more important than how much you charge. Develop your pricing strategy. Create a plan that looks a few steps ahead, allowing you to maximize gains in the short and long term. Draft your business case using customer willingness-to-pay data, and establish links between price, value, volume, and cost. Without this, your business case will tell you only what you want to hear, which may be far afield from market realities. Communicate the value of your offering clearly and compellingly; otherwise you will not get customers to pay full measure. Understand your customers' irrational sides, because whether you sell to other businesses or to consumers, your customers are people. You should take into account their full psyches, including their emotions, in making purchase decisions. Maintain your pricing integrity. Control discounting tightly. If demand for your new product is below expectations, only use price cuts as a last resort, after all other measures have been exhausted. We

Something has begun that is vital.  Without words we seem to know this. Over time we will discover how we meet in being, in time, in place, in potential and in willingness. Overtime we will savor the joys of deep friendship. Being To have a deep friend is to have very special support—yet not as we usually think of support. Such a friend is not a crutch. Such a friend is not someone who will do the inner work we ourselves refuse to do, nor is it someone we hang on to out of loneliness or other unexamined reasons.