The Practice of Consciousness

The practice of consciousness can be performed by making efforts to be aware of ourselves in any and all situations. If we set out conscientiously to be aware of ourselves continually throughout the day, we first discover that we cannot do it. We get distracted constantly and, if we are honest with ourselves, we must admit that we spend our day more distracted than aware. This general distraction may be seen as a sort of pinpoint awareness; we are aware of one thing and then a different thing and so on, but rarely do we experience ourselves as existing simultaneously with the object of our attention. This realization of the difficulty in attaining any degree of increased awareness is a first fruit of efforts to increase consciousness.
So, in fact, the practice of awareness at once produces results. The chief difficulty, perhaps, is accepting what we observe and starting with that, not trying to force observations to fit pre-conceived ideas of what we might or should experience. It seems paradoxical, or even disheartening, to attain some result such as the observation 'my mind wanders' rather than something like 'I feel a peace pervading my being', but it is essential to build with clear, simple observations that suggest practical next steps rather than hope-filled dead-ends.
If we observe that our mind wanders and that this causes us to forget about trying to be aware of ourselves in our surroundings, we can make experiments specifically on this condition and see what diminishes it, and what aggravates it. Here too it is important to keep things simple and practical. We may find, for example, that we don't do well with the music blaring or the TV on, while we have better luck when walking down Main Street or weeding the garden. We may not do so well when lying in bed or drinking beer in the easy chair but better sitting in a hard chair or in an unaccustomed position. Or vice-versa. There is no end to the small experiments we can make and, in time, these experiments may produce a nucleus of tools we can use to keep our mind from wandering the way it did when we first set out to control awareness.
But perhaps it is not a wandering mind we face when trying to increase our awareness but something else, say strong dissatisfaction with our life, our job, our mate. These too are practical, useful observations. As in the example of a wandering mind, creative experimentation can lead to a collection of practical techniques to help in profiting by this. But first, the feeling itself must be addressed. It hardly serves our goal to become more aware if we simply find ways to suppress feelings which appear to be obstacles. It is necessary to evaluate the feeling, to pursue it with the awareness of ourselves pursuing it. That awareness of ourselves keeps this pursuit from becoming just another distraction and even makes it a part of our general effort to increase awareness. That is, there is no restriction as to what we may try to include in the range of our awareness: feelings, thoughts, muscular tensions, sunlight, wind, a ticking clock, are all fair game.
If, for example, our attempts to increase awareness seem to suffer due to an unpleasant situation existing with our spouse, we can examine our feelings about this, ask ourselves what is the difficulty, why is this difficult, always trying to recognize clear, simple answers that imply obvious next questions and ultimately suggest concrete actions. But we must observe ourselves while we do this, we ourselves must be another object of our awareness, so we watch our thoughts and feelings interacting, perhaps feeding each other to become more and more angry or more and more sad. The simple act of continued awareness can do much toward clarifying turbulent waters and lead to practical decisions on how to deal with the conditions that seem to prohibit awareness. And, most important, we begin to see ourselves as something quite different from what we had imagined ourselves to be.
Consider what an exact knowledge of psychology might lend to such self-examinations.
It is as a result of such efforts that we may begin to recognize some of the obstacles to consciousness pointed out in the psychological ideas of the fourth way. At some point, we begin to connect the strange-sounding set of ideas to our personal experience, and it helps us immeasurably to be able to organize our perceptions by these ideas. We begin to realize that people have been here before, have known where we are and how to grow from this point. In addition, we begin to acquire a common language in which we can discuss this inner world with others in a similar situation.
While the practice of consciousness is a personal pursuit it should not be an isolating one. On the contrary, the increase of personal awareness of ourselves in our surroundings increasingly comes to include others—the friends, relatives, acquaintances, and strangers we are with in moments of greater awareness. And, if we are lucky enough to have friends engaged in the same pursuit of greater awareness, the sharing of observations can become an invaluable source of new ideas for experiments, and such gatherings in themselves are supportive environments to practice awareness.
Finally, the pursuit of personal consciousness leads us out of ourselves and through the back door, so to speak, through ourselves and out into life. Now we can give our friends and our world the attention they deserve—but only after having mastered our own attention to some extent. If the mind does not wander, how much better we attend to another's words and their meaning. If the turbulent emotions of intimate contact clarify to a purity of thinking and feeling, so much finer is a moment with a loved one. If the noise of preconceptions stills, so much richer is the acquaintance with a stranger. In this way, awareness itself becomes an encouragement to us to find ways to increase it.

Two views : Scientific one

Argument of the day: On atheism

1.Gödel's Incompleteness Theorem: "Gödel's Incompleteness Theorem demonstrates that it is impossible for the Bible to be both true and complete."Gödel's First Incompleteness Theorem applies to any consistent formal system which:Is sufficiently expressive that it can model ordinary arithmetic Has a decision procedure for determining whether a given string is an axiom within the formal system (i.e. is "recursive")Gödel showed that in any such system S, it is possible to formulate an expression which says "This statement is unprovable in S".If such a statement were provable in S, then S would be inconsistent. Hence any such system must either be incomplete or inconsistent. If a formal system is incomplete, then there exist statements within the system which can never be proven to be valid or invalid ('true' or 'false') within the system.Essentially, Gödel's First Incompleteness Theorem revolves around getting formal systems to formulate a variation on the "Liar Paradox". The classic Liar Paradox sentence in ordinary English is "This sentence is false."Note that if a proposition is undecidable, the formal system cannot even deduce that it is undecidable. (This is Gödel's Second Incompleteness Theorem, which is rather tricky to prove.)The logic used in theological discussions is rarely well defined, so claims that Gödel's Incompleteness Theorem demonstrates that it is impossible to prove (or disprove) the existence of God are worthless in isolation.One can trivially define a formal system in which it is possible to prove the existence of God, simply by having the existence of God stated as an axiom. (This is unlikely to be viewed by atheists as a convincing proof, however.)It may be possible to succeed in producing a formal system built on axioms that both atheists and theists agree with. It may then be possible to show that Gödel's Incompleteness Theorem holds for that system. However, that would still not demonstrate that it is impossible to prove that God exists within the system. Furthermore, it certainly wouldn't tell us anything about whether it is possible to prove the existence of God generally.Note also that all of these hypothetical formal systems tell us nothing about the actual existence of God; the formal systems are just abstractions.Another frequent claim is that Gödel's Incompleteness Theorem demonstrates that a religious text (the Bible, the Book of Mormon or whatever) cannot be both consistent and universally applicable. Religious texts are not formal systems, so such claims are nonsense.

2.Occam's Razor: wot is it actually?"People keep talking about Occam's Razor. What is it?"

William of Occam formulated a principle which has become known as Occam's Razor. In its original form, it said "Do not multiply entities unnecessarily." That is, if you can explain something without supposing the existence of some entity, then do so.Nowadays when people refer to Occam's Razor, they often express it more generally, for example as "Take the simplest solution".The relevance to atheism is that we can look at two possible explanations for what we see around us:There is an incredibly intricate and complex universe out there, which came into being as a result of natural processes. There is an incredibly intricate and complex universe out there, and there is also a God who created the universe. Clearly this God must be of non-zero complexity.Given that both explanations fit the facts, Occam's Razor might suggest that we should take the simpler of the two -- solution number one. Unfortunately, some argue that there is a third even more simple solution:There isn't an incredibly intricate and complex universe out there. We just imagine that there is.This third option leads us logically towards solipsism, which many people find unacceptable....

Thnx.

Have a Nice Day :)

Destiny… Defined in a NanosecondBy Dave Shields

It’s amazing to think back on key moments in our lives and consider how they altered our future. It’s enlightening when we can see those moments in the lives of others. Maybe that’s one of the things that rivets us to the Tour de France, and to sports in general.
Dave Zabriskie invested incredible preparation into Saturday’s stage one time trial. Anybody could plainly see that two seconds redefined his world. In less time than it takes to draw a full breath, he changed from another young hopeful into a name we’ll never forget. Would this moment have happened if Lance Armstrong’s foot had been more securely clipped to his pedal in the start house? If Zabriskie had fallen short by even a single second it would have still been a great performance, but not nearly as many people would have cared, and Dave wouldn’t have learned what it feels like to wear yellow.
I got to sit down in the home where Zabriskie grew up the day after the biggest race of his life. His mother, Sheree Hamok, related talking to him by phone while he waited for his competiton to finish. “Did I do good?” he asked. “Yeah, you did real good, Dave.” She’d talked with her son as he waited near the finish line, worrying that Armstrong might relegate him to second place.
We all know what happened. The kid from Salt Lake City who grew up wanting to be a Super Hero had just turned himself into one. Through relentless effort he’d blurred the border between dream and reality. Even his widest grin couldn’t contain the joy, and aren’t we fortunate for it. I practically drowned in the emotion.
Two days after my visit to Zabriskie’s home I watched the Team Time Trial while doing an interview on KNBR in San Francisco, Dave’s current off-season home. His performance was clearly a big part of the reason CSC was surprising everybody on this stage. His team set the best times all the way along course, despite being a heavy underdog to Discovery.
Then, only 1200 meters from the finish line, another of those epic moments occurred; only this time it was the bad sort. Zabriskie slammed into the pavement. He skittered along the blacktop, still attached to his bicycle, narrowly avoided by his teammates. Could he yet comprehend that catastrophe had stolen his dream. The radio hosts, men who admitted having little interest in cycling when our interview began, were riveted. The race had delivered more than they ever expected.
Dave quickly got onto a new bicycle, but by now reality must have been hitting hard. I spoke to his mother not long after she heard from him. They were both devastated. She, because she wanted to hold her boy in her arms. He, because such incredible possibilities had disappeared so suddenly.
Zabriskie must have dreamed of winning the Tour de France from time to time, but his mom says his primary commitment has always been to supporting Ivan Basso, his team leader. Now, despite bruised ribs, a stitched elbow, several patches of road rash, and a tremendous mental jolt, Dave’s focus must turn entirely to that objective. He’s going to have to overcome a lot to accomplish it.
I, for one, will be watching closely. Given that Dave has a history of performing at every level, of reaching every objective, of overcoming every obstacle, I’m looking forward to a special performance. For those of you aren’t convinced yet, we’re all about to see how this kid responds to adversity. I think he’s about to prove that he’s the real deal. I can’t wait to tune in, and then hang on tight!

......but you seem to be against the institution of marriage

Question: Marriage is a necessary part of any organized society, but you seem to be against the institution of marriage. What do you say? Please also explain the problem of sex. Why has it become, next to war, the most urgent problem of our day?

Ans: To ask a question is easy, but the difficulty is to look very carefully into the problem itself, which contains the answer. To understand this problem, we must see its enormous implications. That is difficult; and if you don't follow very closely, you may not be able to understand. Let us investigate the problem, not the answer, because the answer is in the problem, not away from it. The more I understand the problem, the clearer I see the answer. If you merely look for an answer, you will not find one, because you will be seeking an answer away from the problem. Let us look at marriage, but not theoretically or as an ideal, which is rather absurd; don't let us idealize marriage, let us look at it as it is, for then we can do something about it. If you make it rosy, then you can't act; but if you look at it and see it exactly as it is, then perhaps you will be able to act.
Now, what actually takes place? When one is young, the biological, sexual urge is very strong, and in order to set a limit to it you have the institution called marriage. There is the biological urge on both sides, so you marry and have children. You tie yourself to a man or to a woman for the rest of your life, and in doing so you have a permanent source of pleasure, a guaranteed security, with the result that you begin to disintegrate; you live in a cycle of habit, and habit is disintegration. To understand this biological, this sexual urge, requires a great deal of intelligence, but we are not educated to be intelligent. We merely get on with a man or a woman with whom we have to live. I marry at 20 or 25, and I have to live for the rest of my life with a woman whom I have not known. I have-not known a thing about her, and yet you ask me to live with her for the rest of my life. Do you call that marriage?
As I grow and observe, I find her to be completely different from me, her interests are different from mine; she is interested in clubs, I am interested in being very serious, or vice versa. And yet we have children - that is the most extraordinary thing. So, i have established a relationship the significance of which I do not know, I have neither discovered it nor understood it.
It is only for the very, very few who love that the married relationship has significance, and then it is unbreakable, then it is not mere habit or convenience, nor is it based on biological, sexual need. In that love which is unconditional the identities are fused, and in such a relationship there is a remedy, there is hope. But for most of us, the married relationship is not fused. To fuse the separate identities, u have to know yourself, and she has to know herself. That means to love. But there is no love - which is am obvious fact. Love is fresh, new, not mere gratification, not mere habit. It is unconditional. You don't treat your husband or wife that way, do you? You live in your isolation, and she lives in her isolation, and you have established your habits of assured sexual pleasure. What happens to a man who has an assured income? Surely, he deteriorates. Have you not noticed it? Watch a man who has an assured income and you will soon see how rapidly his mind is withering away. He may have a big position, a reputation for cunning, but the full joy of life is gone out of him.
Similarly, you have a marriage in which you have a permanent source of pleasure, a habit without understanding, without love, and you are forced to live in that state. I am not saying what you should do; but look at the problem first. Do you think that is right? It does not mean that you must throw off your wife and pursue somebody else. What does this relationship mean? Surely, to love is to be in communion with somebody; but are you in communion with your wife, except physically? Do you know her, except physically? Does she know you? Are you not both isolated, each pursuing his or her own interests, ambitions and needs, each seeking from the other gratification, economic or psychological security? Such a relationship is not a relationship at all: it is a mutually self-enclosing process of psychological, biological and economic necessity, and the obvious result is conflict, misery, nagging, possessive fear, jealousy, and so on. Do you think such a relationship is productive of anything except ugly babies and an ugly civilization? Therefore, the important thing is to see the whole process, not as something ugly, but as an actual fact which is taking place under your very nose; and realizing that, what are you going to do? You cannot just leave it at that; but because you do not want to look into it, you take to drink, to politics, to a lady around the corner, to anything that takes you away from the house and from that nagging wife or husband - and you think you have solved the problem.
That is your life, is it not? Therefore, you have to do something about it, which means you have to face it, and that means, if necessary, breaking up; because, when a father and mother are constantly nagging and quarrelling with each other, do you think that has not an effect on the children?
So, marriage as a habit, as a cultivation of habitual pleasure, is a deteriorating factor, because there is no love in habit. Love is not habitual; love is something joyous, creative, new. Therefore, habit is the contrary of love; but you are caught in habit, and naturally your habitual relationship with another is dead. So, we come back again to the fundamental issue, which is that the reformation of society depends on you, not on legislation. Legislation can only make for further habit or conformity. Therefore, you as a responsible individual in relationship have to do something, you have to act, and you can act only when there is an awakening of your mind and heart. But generally u dont prefer .. you don't want to take the responsibility for transformation, for change; you don't want to face the upheaval of finding out how to live rightly. And so the problem continues, you quarrel and carry on, and finally you die; and when you die somebody weeps, not for the other fellow, but for his or her own loneliness. You carry on unchanged and you think you are human beings capable of legislation, of occupying high positions, talking about God, finding a way to stop wars, and so on. None of these things mean anything, because you have not solved any of the fundamental issues.
Then, the other part of the problem is sex, and why sex has become so important. Why has this urge taken such a hold on you? Have you ever thought it out? You have not thought it out, because you have just indulged; you have not searched out why there is this problem. Sirs, why is there this problem? And what happens when you deal with it by suppressing it completely - you know, the ideal of Brahmacharya, and so on? What happens? It is still there. You resent anybody who talks about a woman, and you think that you can succeed in completely suppressing the sexual urge in yourself and solve your problem that way; but you are haunted by it. It is like living in a house and putting all your ugly things in one room; but they are still there. So, discipline is not going to solve this problem - discipline being sublimation, suppression, substitution - , because you have tried it, and that is not the way out. So, what is the way out? The way out is to understand the problem, and to understand is not to condemn or justify. Let us look at it, then, in that way.
Why has sex become so important a problem in your life? Is not the sexual act, the feeling, a way of self-forgetfulness? Do you understand what I mean? In that act there is complete fusion; at that moment there is complete cessation of all conflict, you feel supremely happy because you no longer feel the need as a separate entity and you are not consumed with fear. That is, for a moment there is an ending of self-consciousness, and you feel the clarity of self-forgetfulness, the joy of self abnegation. So, sex has become important because in every other direction you are living a life of conflict, of self-aggrandizement and frustration. Sirs, look at your lives, political, social, religious: you are striving to become something. Politically, you want to be somebody, powerful, to have position, prestige. Don't look at somebody else, don't look at the ministers. If you were given all that, you would do the same thing. So, politically, you are striving to become somebody, you are expanding yourself, are you not? Therefore, you are creating conflict, there is no denial, there is no abnegation of the `me'. On the contrary, there is accentuation of the `me'. The same process goes on in your relationship with things, which is ownership of property, and again in the religion that you follow. There is no meaning in what you are doing, in your religious practices. You just believe, you cling to labels, words. If you observe, you will see that there too there is no freedom from the consciousness of the `me' as the centre. Though your religion says, `Forget yourself', your very process is the assertion of yourself, you are still the important entity. You may read the Gita or the Bible, but you are still the minister, you are still the exploiter, sucking the people and building temples.
So, in every field, in every activity, you are indulging and emphasizing yourself, your importance, your prestige, your security. Therefore, there is only one source of self-forgetfulness, which is sex, and that is why the woman or the man becomes all-important to you, and why you must possess. So, you build a society which enforces that possession, guarantees you that possession; and naturally sex becomes the all-important problem when everywhere else the self is the important thing. And do you think, Sirs, that one can live in that state without contradiction, without misery, without frustration? But when there is honestly and sincerely no self-emphasis, whether in religion or in social activity, then sex has very little meaning. It is because you are afraid to be as nothing, politically, socially, religiously, that sex becomes a problem; but if in all these things you allowed yourself to diminish, to be the less, you would see that sex becomes no problem at all.
There is chastity only when there is love. When there is love, the problem of sex ceases; and without love, to pursue the ideal of Brahmacharya is an absurdity, because the ideal is unreal. The real is that which you are; and if you don't understand your own mind, the workings of your own mind, you will not understand sex, because sex is a thing of the mind. The problem is not simple. It needs, not mere habit-forming practices, but tremendous thought and enquiry into your relationship with people, with property and with ideas. Sir, it means you have to undergo strenuous searching of your heart and mind, thereby bringing a transformation within yourself. Love is chaste; and when there is love, and not the mere idea of chastity created by the mind, then sex has lost its problem and has quite a different meaning: taken from j.krishnamurthy speech on marriage n compiled by me ..Nandu

Meditation

Meditation
“So, could we start with saying I do not know what meditation is?”

“And waking towards dawn, meditation was the splendour of light for the otherness was there, in an unfamiliar room. Again it was an imminent and urgent peace, not the peace of politicians or of the priests nor of the contented; it was too vast to be contained in space and time, to be formulated by thought or feeling.…meditation was the very essence of life.”
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“Now, let us see if we can together feel the importance of meditation, and also perceive the beauty, the implications, the subtleties of it. To begin with, that word ‘meditation’ has a very special significance to you, has it not? You immediately think of sitting in a certain posture, breathing in a certain way, forcing the mind to concentrate on something, and so on. But to me that is not meditation at all. To me meditation is entirely different; and if you and I are to share this inquiry into what is meditation, you will obviously have to put aside your prejudices, your conditioned thinking about meditation. That is true, I think, whether we discuss politics, or a particular system of economics, or our relationship with each other. …If you are given to a particular form of so-called meditation, and the other is not, there can obviously be no sharing. You must let go of your prejudices and experiences, and he must also let go of his, so that both of you can look into the problem and find out together what is meditation.”
“The flowering of meditation is goodness, and the generosity of the heart is the beginning of meditation.”“You cannot meditate if you are ambitious – you may play with the idea of meditation. You your mind is authority-ridden, bound by tradition, accepting, following, you will never know what it is to meditate on this extraordinary beauty.”“You have to find out what meditation is. It is a most extraordinary thing to know what meditation is – not how to meditate, not the system, not the practice, but the content of meditation. To be in the meditative mood and to go into that meditation requires a very generous mind, a mind that has no border, a mind that is not caught in the process of time. A mind that has not committed itself to anything, to any activity, to any thought, to any dogma, to any family, to a name – it is only such a mind that can be generous; and it is only such a mind that can begin to understand the depth, the beauty and the extraordinary loveliness of meditation.”
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‘Meditation is a movement in and of the unknown … it is that energy that though-matter cannot touch. Thought is perversion for it is the product of yesterday … Everything put together by thought is within the area of noise, and thought can in no way make itself still … thought itself must be still for silence to be. Silence is always now as thought is not. Thought, always being old, cannot possibly enter into that silence which is always new. The new becomes the old when thought touches it … Love can only be when thought is still. This stillness can in no way be manufactured by thought … this stillness can never be touched by thought. Thought is always old, but love is not … the flowering of goodness is not in the soil of thought’

How to meditate - what is it?
But the older people do not know either. They sit in a corner, close their eyes and concentrate, like school boys trying to concentrate on a book. That is not meditation. Meditation is something extraordinary, if you know how to do it. I am going to talk a little about it. First of all, sit very quietly; do not force yourself to sit quietly, but sit or lie down quietly without force of any kind. Do you understand? Then watch your thinking. Watch what you are thinking about. You find you are thinking about your shoes, your saris, what you are going to say, the bird outside to which you listen; follow such thoughts and enquire why each thought arises. Do not try to change your thinking. See why certain thoughts arise in your mind so that you begin to understand the meaning of every thought and feeling without any enforcement. And when a thought arises, do not condemn it, do not say it is right, it is wrong, it is good, it is bad. Just watch it, so that you begin to have a perception, a consciousness which is active in seeing every kind of thought, every kind of feeling. You will know every hidden secret thought, every hidden motive, every feeling, without distortion, without saying it is right, wrong, good or bad. When you look, when you go into thought very very deeply, your mind becomes extraordinarily subtle, alive. No part of the mind is asleep. The mind is completely awake. That is merely the foundation. Then your mind is very quiet. Your whole being becomes very still. Then go through that stillness, deeper, further – that whole process is meditation. Meditation is not to sit in a corner repeating a lot of words; or to think of a picture and go into some wild, ecstatic imaginings. To understand the whole process of your thinking and feeling is to be free from all thought, to be free from all feeling so that your mind, your whole being becomes very quite. And that is also part of life and with that quietness, you can look at the tree, you can look at people, you can look at the sky and the stars. That is the beauty of life.
So we are asking now: what is the movement of meditation? First of all we must understand the importance of the senses. Most of us react, or act according to the urges, demands and the insistence of our senses. And those senses never act as a whole but only as a part – right? Please understand this. If you don’t mind enquiring into this a little more for yourself, talking over together, but all our senses never function, move, operate as a whole, holistically. If you observe yourself and watch your senses you will see that one or the other of the senses becomes dominant. One or the other of the senses takes a greater part in observation in our daily living, so there is always imbalance in our senses – right? May we go on from there?Now is it possible – this is part of meditation, what we are doing now – is it possible for the senses to operate as a whole; to look at the movement of the sea, the bright waters, the eternally restless waters, to watch those waters completely, with all your senses? Or a tree, or a person, or a bird in flight, a sheet of water, the setting sun, or the rising moon, to observe it, look at it with all your senses fully awakened. … if you observe this, if you observe this operation of the whole senses acting you will find there is no centre from which the senses are moving. Are you trying this as we are talking together? To look at your girl, or your husband, or your wife or the tree, or the house, with all the highly active sensitive senses. Then in that there is no limitation. You try it. You do it and you will find out for yourself. That is the first thing to understand: the place of the senses. Because most of us operate on partial or particular senses. We never move or live with all our senses fully awakened, flowering. Because as most of us live, operate and think partially, so one of our enquiries into this is for the senses to function fully and realize the importance and the illusion that senses create – are you following all this? And to give the senses their right place, which means not suppressing them, not controlling them, not running away from them but to give the proper place to the senses. This is important because in meditation, if you want to go into it very deeply, unless one is aware of the senses, they create different forms of neurosis, different forms of illusions, they dominate our emotions and so on and so on. So that is the first thing to realize: if when the senses are fully awakened, flowering then the body becomes extraordinarily quiet. Have you noticed all this? Or am I talking to myself? Because most of us force our bodies to sit still, not fidget, not to move about and so on – you know. Whereas if all the senses are functioning healthily and normally, vitally then the body relaxes and becomes very, very quiet, if you do it. Do it as we are talking.

Happiness

1 .Think ahead to ur life as u would like to it be and how u would like it to be remembered by those closest to u :
a. What accomplishment would they mention?
b. What personal strengths would they enumerate?
In short what is ur legacy?
Note: Not an occasion to be modes or in flip neither is the occasion to in fantasy.
n Hopes and Dreams have a way of not coming true unless we do sth to make happen.
n Look back over what u have written and ask urself if I u have plan that will bring that legacy that is realistic and within ur power. And more to the point ,are u enacting –plan in ur present life.
n Good work “ is not a faucet we can turn on when we eventually are moved to do so .rather ,it is the result of life time of developing appropriate talents and habits, which include a moral sense.
…..I would never have times unless I made the time.
…..He was a good worker .He did is job well, not bcoz he love it but it was the right thing to do .

2. Have a Gud Day:
a. what might we actually do to have a good day
two steps:
· first u need to determine what makes a good day for u .Here u need to be gud observer for ur own days ,the good ones as well as the not-so-good ones,to see if you can identify the relevant features.
· Second assuming that you can identify these ,how can you change ur fture days to maximisethe enabling factors and minimize those that detract. Eg,Go straight to concrete activities ,if u can determine,eg,that a good day is one during which u talked to ur mother on the phone or excercised or wrote in ur journal,then there is very practical lesson to be learned.Have a more days in which you do these things and fewer days in which u don’t –doh.
Way To –DO: Get a note book pr a pad of paper or create excel sheet and keep track what u do during a day ,some journal on an hour-to-hour basis,whereas others prefer to parse their day in terms of it dominant activities.Regardless,write down an over all ratings.

10 .it was one of the best day in ur life.
9. it was outstanding day.
8 it was excellent day
7 it was very good day.
6. it was good day.
5 it was average or typical day.
4 it was sub-par day
3. it was bad day
2 it was terrible day
1. it was one of the worst day of ur life.

3. Savoring:
Don’t stack up ur pleasures and try to experience them simultaneously. Have them one at a time and relish in its own right.

4.Happiness:
Eudemonia: being true to ones inner self according to this view,true happiness entails identifying ones virtues, cultivating them and living in accordance with them.utilising eudemonic emphasis is the premise that people should develop what is best within themselves and use these skills and talents in the service of greater goods –including in particular the welfare of other people or human-kind writ large. ”Be all that u can be” and “ make difference”
--- Those who pursue eudemonic goals and activities are more satisfied than who pursue pleasure.
--- Another possible route to happiness is the pursuit of Victory-winning at whatever matters to us.
By Nandu