there’s 3 steps to building software: Make it work Make it right Make it fast

Good commit hygiene in general is a tough thing to enforce. It requires manual labor and descipline, from both the author and the reviewer.

Ericsson claims (2016, p. 98) that there is no deliberate practice possible for knowledge work because there are no objective criteria (so, poor feedback), because the skills aren’t clearly defined, and because techniques for focused skill improvement in these domains aren’t known.

in the absence of an immediate need, it is simpler to leave out error handling until a final .catch() statement.

When sanitizing, protecting or verifying something, prefer whitelists over blacklists.

in order to track the always-improving upstream project, we continuously rebase our patches on top of the upstream master

it reminds me of IT security best practices. Based on experience and the lessons we have learned in the history of IT security, we have come up with some basic rules that, when followed, go a long way to preventing serious problems later.

The fact is that it doesn’t matter if you can see the threat or not, and it doesn’t matter if the flaw ever leads to a vulnerability. You just always follow the core rules and everything else seems to fall into place.

Remove upper bound in our dependencies Doing this we are only asking people to fork our gem or open issues when they want to use a new version of the dependency and we still didn't tested with it.

I usually write example code that is for both Chrome and Firefox WebExtensions.

Mental health crises can sometimes occur following other crisis experiences—when working with students on other crisis issues, it can be helpful to check-in about their mental health as well.

Many schools have ‘mandatory reporting’ policies that require faculty to notify police and/or a campus office if a member of the school community discloses an experience with domestic or sexual violence. Encourage students to look into their school policies and take them into account when deciding where to seek support and resources.

When experiencing a crisis, students’ social identities may impact how comfortable they are reaching out to, and interacting with, support services.

The first step in supporting a student in crisis is identifying there is a situation impacting the student to the point of significant emotional, mental, or physical distress

When speaking to your older students, ask if they’d be willing to talk to your younger students about challenges they’ve faced and how they overcame those struggles. Then, connect them so younger students have a role model of someone who experienced something similar, and at the same time create a new connection that can increase their social capital moving forward.

"Deliberate practice (DP) occurs when an individual intentionally repeats an activity in order to improve performance. The claim of the DP framework is that such behavior is necessary to achieve high levels of expert performance.

Eyewitness News has learned that the organisation that runs the Spar supermarket franchise has instructed that a human resources audit be conducted at all the Spars owned by Chris Giannakopoulos, who has been accused of assaulting staff and unfair labour practice.Giannakopoulos first started making headlines in October last year when he was accused of beating a female employee at the Food Lover's Market store in Hartebeespoort. He was scheduled to appear in court a week ago, but that the matter was struck from the role.The Giannakopoulos Group owns and operates more than two dozen Spars and also has interests in Food Lover's Market and OK Foods.Eyewitness News has seen a Spar guild letter to Giannakopoulos in which it states that he will no longer be allowed to play in role in the management and control of the Spars in the Giannakopoulos Group.The guild says that a human resources audit will be conducted at their Spars twice a year and the group is to dispose of its interests in Food Lover's Market and OK Food.The guild warns that if the Giannakopoulos Group fails to adhere to these instructions, it will remove all the Spars from the group.Spar’s Mandy Hogan declined to answer questions related to the content of the letter but says the company does not condone criminal behavior by any person and will take appropriate action where a person is found guilty.

Annotations

“students will write differently, you know, if they know it’s not just going to their professor.

Practice gratitude by planning a thank-you note writing event with your Community Leaders. Invite your graduating students to write notes to the offices, organizations, and people that have supported them over their time on campus.

but not overcommit themselves too early. Finding the right balance is key!

Review or learn how to set SMART goals.

wide lens across fields that interest them, and to look in depth at careers in their top choice field

breakaway guilt

Design-Based Research Methods (DBR)

he laller is a shame to Mankind, as being a plain sign that 'tho they discern and commend what is Good, they have not the Vcrtuc and Courage to Act accordingly

So advantageous is practice to the discern­ment of beauty,

CTP is a key method for reflective design, since it offers strategies to bring unconscious values to the fore by creating technical alternatives. In our work, we extend CTP in several ways that make it particularly appropriate for HCI and critical computing.

CTP synthesizes critical reflection with technology production as a way of highlighting and altering unconsciously-held assumptions that are hindering progress in a technical field.

In the academic setting especially, a premium will beplaced on clinical quality improvement, the develop-ment of practice guidelines, and outcomes research,not only to provide the physician with a creative out-let and a potential source of funding during thenonclinical months but also to give the academiccenter a practical research-and-development arm

teach-ers are generally not prepared to address the intersections of healing, politics, and emotion in classrooms.

But addressing problematic internal culture of design teams is not enough. As an industry we must also confront the real-world socio-political outcomes of our practice. If we accept a code of conduct as necessary, we must also accept a code of outcomes as necessary. We must create ethical frameworks to evaluate our work at all stages, especially once it is alive in the world. Our lack of ongoing critical evaluation of our profession means that design continues to reinforce a harmful status quo, creating exploitable systems at the expense of societies.

Beyond better design paradigms, designers must look beyond the field, toward practices that directly criticise or oppose their work. In particular, security research and user experience design have significant practice and goal overlap and this relationship is often antagonistic. Both fields primarily focus on the systems of wide-scale interactions between users and technology, but the goals of the two fields are diametrically opposed; design is to create the best possible experience for a user, security is to create the worst possible experience for an attacker. By focusing of the outcomes of the two fields, it’s clear that security research is a form of user experience design. Design should reciprocate, and become a form of security research.

Design is inherently political, but it is not inherently good. With few exceptions, the motivations of a design project are constrained by the encompassing platform or system first, and the experiences and values of its designers second. The result is designers working in a user hostile world, where even seemingly harmless platforms or features are exploited for state or interpersonal surveillance and violence.As people living in societies, we cannot be separated from our political contexts. However, design practitioners research and implement systems based on a process of abstracting their audience through user stories. A user story is “a very high-level definition of a requirement, containing just enough information so that the developers can produce a reasonable estimate of the effort to implement it23.” In most cases, user are grouped through shared financial or biographical data, by their chosen devices, or by their technical or cognitive abilities.When designing for the digital world, user stories ultimately determine what is or is not an acceptable area of human variation. The practice empowers designers and engineers to communicate via a common problem-focused language. But practicing design that views users through a politically-naive lens leaves practitioners blind to the potential weaponisation of their design. User-storied design abstracts an individual user from a person of lived experience to a collection of designer-defined generalisations. In this approach, their political and interpersonal experiences are also generalised or discarded, creating a shaky foundation that allows for assumptions to form from the biases of the design team. This is at odds with the personal lived experience of each user, and the complex interpersonal interactions that occur within a designed digital platform.When a design transitions from theoretical to tangible, individual user problems and motivations become part of a larger interpersonal and highly political human network, affecting communities in ways that we do not yet fully understand. In Infrastructural Games and Societal Play, Eleanor Saitta writes of the rolling anticipated and unanticipated consequences of systems design: “All intentionally-created systems have a set of things the designers consider part of the scope of what the system manages, but any nontrivial system has a broader set of impacts. Often, emergence takes the form of externalities — changes that impact people or domains beyond the designed scope of the system^24.” These are no doubt challenges in an empathetically designed system, but in the context of design homogeny, these problems cascade.In a talk entitled From User Focus to Participation Design, Andie Nordgren advocates for how participatory design is a step to developing empathy for users:“If we can’t get beyond ourselves and our [platforms] – even if we are thinking about the users – it’s hard to transfer our focus to where we actually need to be when designing for participation which is with the people in relation to each other25.”Through inclusion, participatory design extends a design team’s focus beyond the hypothetical or ideal user, considering the interactions between users and other stakeholders over user stories. When implemented with the aim of engaging a diverse range of users during a project, participatory design becomes more political by forcing teams to address weaponised design opportunities during all stages of the process.

must keep the focus first on best practices

The serendipity of networked practice together with a heightened attention to the importance of protecting the place of human interaction in education resulted in many conference presentations and publications

this inspired me to research through my teaching and this community

And although I wouldn’t consider this a polished question bank ready for use by other instructors,

Rather than framing everything at the course level, we should be deploying these technologies for the individual.26

A behavioral route can be taken instead to these simulations, side-stepping direct reference to the rule. In some ways it is more revealing of our simulation. Here we engage in repetitive behaviors that conform to a reciprocity convention that conforms to the rule. We do not act out of adherence to the rule, but only out or imitation of its applications or illustrations. This again was the Aristotelian approach to learning virtues and also the Confucian approach for starting out. In Japan, this sort of approach extended from the Samurai tea ceremony to the Suzuki method of learning the violin (See Gardner 1993). Such programming is akin to behavioral shaping in behaviorist psychology though it rests primarily on principles of competence motivation, not positive and negative reinforcement. Social psychology has discovered that the single best way to create or change inner attitudes and motivations is to act as if one already possessed them. Over time, through the psychology of cognitive dissonance reduction, aided by an apparent consistency process in the brain, the mind supplies the motivation needed (Festinger 1957, Van Veen, and others, 2009).  These processes contradict common opinion on how motivations are developed, or at least it does so long as our resolve does. Unless one keeps the behavior going, by whatever means, our psychology will extinguish the behavior for its lack of a motivational correlate. Here, as elsewhere, the golden rule can act as a conceptual test of whether the group reciprocity conventions of a society are ethically up to snuff. As a means to more morally direct simulation, those interested in the golden rule can try alternative psychological regimens—role-taking is one, empathy might be another. And these can be combined. Those who assume that exemplars must have taken these routes in their socialization may prefer such practices to conventional repetition. However, each is discretionary and but one practical means to it. Each has pros and cons: some routes serve certain personality types or learning styles, others not so well.  In certain cultures, mentoring, mimicking and emulating exemplars will be the way to go.

B

this is common sense.

Mozilla Web Literacy Map (https://wiki.mozilla.org/Webmaker/WebLiteracyMap).

practice makes practice

Pr a c t i c e Ma k e s Pr a c t i c e

Unlike Crowley from the first section, Walker emphasizes repetition as productive for learning; however, like deliberate practice or critical practice, reflection is once again practice’s central mechanism

You will be somewhat surprised how expanding your search in these ways will yield a bigger, better, and deeper pool of literature that can be used to inform your research questions and design

The lure of a reindeer herding community was simple: the economic independence of herding, which was inherent in the Nenet community’s cultural practices, would serve as a fascinating study on the interplay between the lifestyle of an indigenous community and the ability for external forces to disrupt that lifestyle.

One of the earliest nonscience scholarly uses of this technology was the listHumanist,

Apparently no new theory was needed; certainly none was forthcoming.

This advocacy meme is widely used in law courts and political debates, and it can work well when the question at hand is one of taste or morality

practice and objectiveness.

can include

Open textbooks are a fantastic start.

http://openideo.com/open/youth-employment/concepting/youthhostel/

how we may remedy

practice

practice

Virginia’s Faculty Collaboratives Project

God commands us to be fruitful and multiply."

When people speak of religion and argue about which is best or truest or has God's blessing to the greatest degree, we must always ask, "What do you do for practice? What are you doing that is advancing yourself and enabling you to be exemplary to others?" That is the only question we need to ask about religion. God is not interested in religion, only in advancement. That is all that matters. If you think of it like this, it will make sense to you. You can leave all sectarian controversies behind for those who cannot practice.

You can have a maximum of two access keys (active or inactive) at a time.

It is not time to be silent. It is not time to be aloof. It is not time to be uninvolved. It’s not time to be in a false sense of peace within yourself rehearsing platitudes such as, “Oh, God will take care of everything,” or “Oh, this too shall pass away.” What you don’t want to have you must withdraw your support from. You must withdraw your support and replace it with correction!

who will (and will not) control and define the learning process, who will (and will not) profit from the ways that learning processes are enacted, who will (and will not) have access to science and scholarship and the infrastructure necessary for creating it, who will (and will not) participate in the design of curriculum and assessment and learning spaces, who will (and will not) profit from the benefits of science and artistry, and who will (and will not) have opportunities to attend schools and colleges.

Before that meeting was held, however, a second letter arrived, written this time by "my" president, informing me that the constitution was in fact already available in the form of the constitution, ready made as it were, of the Milton Society, which also, the letter went on to say, was to provide the model for a banquet, a reception, an after-dinner speaker, an honored scholar, and the publication of a membership booklet, the chief function of which was to be the listing of the publications, recent and forthcoming, of the members. The manner in which work on Spenser is to be recognized and honored will have its source not in a direct confrontation with the poet or his poem but in the apparatus of an organization devoted to another poet. Spenser studies will be imita- tive of Milton studies; the anxiety of influence, it would seem, can work backwards. Moreover, it con- tinues to work. The recent mail has brought me, and some of you, an announcement of a new publication, the Sidney Newsletter, to be organized, we are told, "along the lines of the well-established and highly successful Spenser Newsletter," which was organized along the lines of the well-established and highly successful Milton Newsletter

Here is the real message of the letter and the real rationale of the Spenser Society of America: to multiply the institutional contexts in which writing on Spenser will at once be demanded and published. It so happens that the letter was written before the society's first meeting, but as this sentence shows, the society need never have met at all, since its most impor- tant goal-the creation of a Spenser industry with all its attendant machinery-had already been achieved

what the Waddington-Lewis example shows (among other things) is that merit, rather than being a quality that can be identified independently of professional or institutional conditions, is a product of those conditions; and, moreover, since those conditions are not stable but change con- tinually, the shape of what will be recognized as meritorious is always in the process of changing too. So that while it is true that as critics we write with the goal of living up to a standard (of worth, illumi- nation, etc.) it is a standard that had been made not in eternity by God or by Aristotle but in the profes- sion by the men and women who have preceded us; and in the act of trying to live up to it, we are also, and necessarily, refashioning

When Blogging Goes Bad: A Cautionary Tale About Blogs, Email Lists, Discussion, and Interaction

Blogging in the Classroom: A Preliminary Exploration of Student Attitudes and Impact on Comprehensio

Black&Wiliam’s(2000)developingtheoreticalframeworkofformativeassessmentempha-sisestheinteractionsbetweenteachers,pupilsandsubjectswithin‘communitiesofpractice’

finally how to control and utilizeyour desires so that they will always serve YOU, instead of your being a slave to them.You have within you all possibilities. For I AM there. My Idea must express, and It must expressthrough you. It will express itself perfectly --- if you but let it; if you will only still your humanmind, put aside all personal ideas, beliefs and opinions, and let if flow forth. All you need to dois to turn within to Me, and let Me direct your thinking and your desires, let Me express whateverI will, you personally accepting and doing what I desire you to do. Then will your desires cometrue, your life become one grand harmony, your world a heaven and your self one with My Self.When you have begun to realize this and have glimpsed somewhat of its inner meaning, then youwill be ready to grasp the real import of what follo

When you can once realize this and can know that I AM Consciousness within you is one withthe consciousness of all animate and inanimate matter, and that Its will is one with your will,which is My Will, and that all your desires are My Desires, then will you begin to know and feelMe within, and will acknowledge the Power and Glory of My Idea, which is eternally expressingItself Impersonally through you.But it is first wholly necessary that you learn HOW to think, how to know Your thoughts, thosedirected by Me, from the thoughts of others;

Think this out and prove it for yourself.This you can do, if you will, by taking any Idea that comes and following it out through theabove process to realization; or by tracing back any feat you have accomplished, any picture youhave painted, any machine you have invented, or any particular thing or condition now existing,to the Idea from which it sprang

Once I have given your human mind a view of Its possibilities, and have enlisted your interest,then does your human personality take up its task; for as I created and inspired the Idea in yourmind, so did I cause that Idea to fructify therein and give birth to Desire, -- desire to bring intoouter manifestation all the possibilities of the Idea, Desire thus becoming the mortal agent of MyWill and supplying the motive Power; just as the human personality is the mortal instrumentused to confine and focus that Power

Therefore you can change them by the same process, if they do not please you; you can makethem whatever you will, by thinking them so. Can you not?But how can one do real thinking, conscious thinking, so as to bring about this change? You ask.First know that I, your Real Self, purposely brought to your attention these things which now aredispleasing and which cause you to think them as being what they now seem to be to you. I, andI alone, AM thus preparing your human mind so that, when you turn within to Me in abidingFaith and Trust, I can enable you to see and bring into outer manifestation the Reality of thesethings which now seem so unsatisfactory.For I bring to you everything that, by its outer seeming, can attract or lure your human mindonward in its Earthly search, in order to teach you of the illusoriness of all outer appearance ofmaterial things to the human mind, and of the fallibility of all human understanding; so that youwill turn finally within to Me and My Wisdom, as the One and Only Interpreter and Guide.When you have turned thus within to Me, I will open your eyes and cause you to see that theonly way you can ever bring about this change in thinking, is by first changing your attitudetoward all these things you now think are not what they ought to be.That is, if they are unsatisfactory or obnoxious to you and affect you so as to cause youdiscomfort of body or disturbance of mind, --why, stop thinking that they can so affect or disturbyou

Now you may not even yet know I AM, or believe that I AM really you, or that I AM likewiseyour brother and your sister, and that you are all parts of Me and One with Me.You may not realize that the Souls of you and your brother and sister, the only real andimperishable parts of the mortal you, are but different phases of Me in expression in what iscalled Nature.Likewise you may not realize that you and your brothers and sisters are phases or attributes ofMy Divine Nature, just as your human personality, with its mortal body, mind and intellect, is aphase of your human nature.No, you do not realize this yet, but I speak of it now, that you may know the signs when theybegin to appear in your consciousness, as they surely will.In order to recognize these signs, all that now follows must be considered carefully and studied,and should not be passed by until My meaning, at least in some degree, is grasped.Once you fully understand the principle I here set down, then all My Message will become clearand comprehensible

You may, with your personality, try a thousand times a thousand times to burst through the shellof your human consciousness.It will result only, if at all, in a breaking down of the doors I have provided between the world oftangible forms and the real of intangible dreams; and the door being open, you then no longercan keep out intruders from your private domain, without much trouble and suffering.But even through such suffering you may gain the strength you lack and the wisdom needed toknow that, not until you yield up all desire for knowledge, for goodness, yes, for union with Me,to benefit self, can you unfold your petals showing forth the perfect Beauty of My Divine Nature,and throw off the shell of your human personality and step forth into the glorious Light of MyHeavenly Kingdom.Therefore I give you these directions now, at the beginning, that you may be learning how torecognize Me

Then, when somewhat of their vital significance begins to dawn upon your consciousness,speak these My Words slowly, imperatively, to every cell of your body, to every faculty of yourmind, with all the conscious power you possess: --"Be still! --- and KNOW --- I AM --- God."Speak them just as they are herein written, trying to realize that the God of you commands anddemands of your mortal self: implicit obedience.Study them, search out their hidden potency.Brood over them, carry them with you into your work, whatever it be. Make them the vital,dominating factor in your work, in all your creative thoughts.Say them a thousand times a day,Until you have discovered all My innermost meaning;Until every cell of your body thrills in joyful response to the command, "Be Still," and instantlyobeys;And every vagrant thought hovering around your mind hies itself off into nothingness.Then, as the Words reverberate through the caverns of your now, empty being

Now, in order that you can become wholly oblivious of your mind and its thoughts and yourbody and its sensations, so that you can feel Me within, it is necessary that you studiously obeythese, My instructions.Sit quietly in a relaxed position, and, when wholly at ease, let your mind take in the significanceof these words:"Be still! --- and KNOW --- I AM --- God."Without thinking, allow this, My Divine Command, to penetrate deep into your Soul. Letwhatever impressions that come to your mind enter at will --- without effort or interference onyour part.

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Teaching: Just Like Performing Magic

So, you must arrive at a conviction, and a willingness to commit to that conviction, which allows you to abandon reason for the apparently unreasonable. It is because what we are doing at this moment, you and I, does not compute with your preexisting conditioning that it seems unreasonable and impractical, and will seem so if you do not stay in touch with the unjustifiable claim that I am making—that you and I are together, actively and consciously together, to the degree that you are Hearing me, in the Fourth dimension, in the Kingdom of Heaven, in the middle of Reality, and that it is only by means of this connection and your embrace of the ability to conceive of your being Here with me that you can break through your “amnesia.”

You must stop valuing the inputs which bolster the ego and satisfy it. I mean by that, the actions that get approval. You must at this point value the marvelous fact that you are, at this instant, connecting with me from That of you which is Fourth-dimensional. It is a concrete demonstration of your Sanity—your presence of Mind—and therefore an illuminated experience of your Being, with no distortion present.

You must understand that what is happening here in our connection partakes in no way of belief, and that is a very important point. When we are connected, you are not standing back, separate and apart, observing, analyzing, and grasping intellectually what is happening. Therefore, there can be no belief associated with it. You see, what you have in the past wanted was a break to get back to the familiarity of belief—of your beliefs, of your protocols, your so-called orderly structures of dreaming. You have wanted relief from unfamiliarity, relief from having to pay attention, relief from being vital.

In your connecting with me—and now, by virtue of connecting with me and having an experience of the fact that you must be with me where I am in order to do so—this is the essential step in terms of your release from the dream, the personal sense of self and the distorted perception of Reality which is inseparable from it.

Therefore, the more consistently you dialogue with me, the more consistently you are letting in the possibility of an experience of Reality different from what you have decided reality is going to be for you. And that is the beginning of Sanity, of waking up! Your practice of Listening is your practice of coming out from seclusion in your own private, tiny sense of self and world.

Now, I wish to address another point. In your choosing to check in with me frequently, even if it is to hear a brief response from me, it is the means by which you do not slip into distraction in a cozy and comfortable sleep and dream. In spite of the drama of the day’s events, and in spite of the drama/dynamics of your personal experience of limitation, you have not become distracted so completely by them that you have neglected to speak with me and experience the reminder—or shall I say, have the remindful experience—of not being in the drama or the dynamics. As a result, you have not lost perspective, and the dream, the limited perception, has not consumed you. You have, in the last twenty-four hours spent more time being consciously present, Fourth-dimensionally speaking, than in the whole history of your dreaming. Humanly speaking, that would amount to thousands of years.

I encourage you, during the next twenty-four hours, to check in with me even more frequently. And again, I caution you not to become concerned because of a lessening of your ability to tell what is real and what is not, what is important and what is not. Allow that flux, and address yourself to the one unchanging, anchored aspect—that of our connection and the fact that that connection is occurring Fourth-dimensionally; that you are not connecting with me from the three-dimensional-only frame of reference, but are connecting with me from and as the Fourth-dimensional conscious experience of Being.

You wordlessly initiated this evening’s conversation with a confusion about what truly constituted the issue that needed to be addressed, and whether the money issue was any more real than the world issue. That confusion is indicative of the shift that is currently, actively, and really occurring within you, of Awakening. And I have been, and am, addressing the issue, and am telling you that your practice of checking in with me frequently during the last twenty-four hours has constituted the most significant forward movement you have engaged in, and is not irrelevant to the apparent issues at hand, but constitutes the specific answer to the issues at hand.

By examining participation we see our relationship to “content” – whether that is educational or entertainment-centered – as part of shared practice and cultural belonging, not as a process of individual “internalization.”

You are realizing that when that sensation occurs to you in a healing session, it indicates not a three-dimensional point of view on your part, but an awareness of a pervading feeling (distress) in the area of the person you are working with.

Raj, is there anything you can do to help me quit smoking, or is there anything you can suggest to me that will allow me help myself more effectively quit smoking? RAJ: As you asked the question, you realized that all you have to do is set into motion the fact that you are not addicted to cigarettes—or, more positively, that you are free of the desire to smoke cigarettes—and that that is the most effective means you could possibly use in order to give them up. As I said earlier, they, as part of Your infinitude, are going to be more than willing to cooperate with that desire, placed at the point of Conscious Being, and set into action by the Law of Being. I would suggest that you simply begin to use that facility to see your desire manifest in your life. You see, Paul, it all has to connect up. There is truly only one thing going on. From the first through the Fourth Dimension there is only one Activity, and that is the Activity occurring as Conscious Being. All of you is always present, and all of you is always functioning and the manner or the means by which it is present and functioning is the simple practice with which I began our conversation today. As you can see, this is not self-hypnosis, nor is it an attempt to influence the three-dimensional conscious frame of reference. It does not involve manipulation of things “out there,” or ideas within your head. You simply go to the Source, bringing to it the perfect desire. The Law, then, together with the Nature of Substance Itself, takes care of the objects “out there” and the beliefs “in here”—in three-dimensional awareness. You are going to have fun with that.

As you found, all you had to do in order to contact that part of your infinite Being called “Raj,” was to simply acknowledge my existence. Even though you had no idea who I was, you reached out with a simple, heartfelt acceptance of the possibility of my responding to you; and I was there. So is every other aspect of your Being. It’s all present. It’s all active. It’s all You.

Now we are going to talk for a bit about the idea of what it is that you are going to practice on. As your entire Being is becoming consciously integrated as your conscious experience of your Self, it will appear as though the Reality of your Being—to whatever degree you are aware of it—will be brought to bear upon that disowned portion of your experience which is not clear to you is your own Being. It will appear as though that aspect will be “healed,” “improved,” “changed,” or “reversed.” But, the actuality of such appearances is one of the revealing of its true nature as your Being. Every time you have a healing session with anyone, do not believe for a moment that, through your inner growth and development, you are being able to do something wonderful for “them.” It is your Self that you are experiencing, working with, and handling. Figuratively speaking, it amounts to nothing less than your discovery that the piece of the puzzle—which is difficult to identify on its own—is actually some part of the universal portrait of your Self. The Bible quotes Jesus the Christ as saying, “I have overcome the world.” This means that He had come over into the Christ-consciousness of His world, and no longer disowned any part of it as being separate or other than His Being.

Immediately upon such willing relinquishment of the false sense of identity, the Intelligence of your Being, which constitutes the Law of Your Being, may be recognized as already functioning. This will further relieve any false sense of responsibility, and inhibit any sense of attempting to bring along the finite concept of “putting these Laws into action.“

RAJ: It has a direct bearing, an exact bearing, on it. You are trying to make everything fit into your concept of what is right, instead of simply flowing with What Is. You are so busy reacting to your own thought structures and concepts, and how things look to you, that you are not able to perceive what is really taking place. It is not destructive or unprincipled in any way.

RAJ: Paul, you are suffering from your “should” system. You are experiencing how difficult it is to lay down conceptualized processes and theories. I will not leave my position that this conceptual thinking relates in no way to what is Actually going on—which is the infinitude of your Being unfolding Itself perfectly, properly, and nondestructively—except of course, in terms of these concepts which are binding you. They will be destroyed. They no longer serve to move you to a new base. As you are discovering, the concepts are actually impeding your growth. You must lay them down. The growth will occur. The growth is occurring. This is why you feel shoved into the corner right along with the concepts. Figuratively speaking, this is why you feel that you are going to be blown up in the blowing up of your concepts.

PAUL: I feel like I’m going crazy. RAJ: I know you do. But remember, Paul, that is just an idea, just one of an infinitude of ideas, and it therefore holds no position of authority or dominance in your experience. Do not credit it with any value, for it has no more value that any other spurious thought which states an absurd impossibility. Do not attempt to handle it, but simply pass on by.

PAUL: Raj, as you know, nothing has apparently changed since the first conversation we had—objectively, at least—although subjectively speaking, I feel a lot has occurred. As we have progressed into the last few weeks, I have become more and more concerned about the dire straits I find myself in, objectively speaking. It has been very difficult for me to relax and to have faith in the validity of what you have been telling me. Nevertheless, something keeps me coming back, and here I am again. I will do my best this evening to be still and attentive and receptive. I will listen to what you have to say, and not busy myself with arguments and questions and doubts and fears.

You must be alert at the inception. Then you will not waste your time attempting to do something which is already done by virtue of the immovable completeness of your Being. Indeed, your Being will be identified completely, and is identified completely—and that means manifest completely. Otherwise, the omnipresence of your Being would be only partial, which is an impossibility. You must be willing to face the suggestion of lack, and meet it head on, with the recognition that such a suggestion is an exact opposite of the Fact. If you will reverse the suggestion and be conscious of the specific truth which you will discover in that Place where you are right now, and abide with that truth, then you will be able to respond appropriately. Everything you do will identify the Fact. It is not enough to know what the Fact is. You must also include consciously in your awareness of the Fact that It is not omnipresent if It is not present as that which identifies your completeness. This must be done from that Place wherein you are experiencing the omnipresence of your Being as Conscious Being. It is essential that you keep this in mind.