I am a Harvard graduate and former Wall Street Consultant. But, I wanted more.I searched everywhere to find the meaning of my life. Now, I help people find the meaning of their lives too.

I have been featured in Forbes Magazinefor my unique coaching practice. I was also named by CoachVille USA as one of 25 Super Hero Coaches nationwide.

And, I am currently hosting afree webinarto help you find your true purpose.

Once upon a time, before my Wall Street days, I was preparing to be a Roman Catholic Priest. After my corporate life, I traveled to India, lived in Ashrams meditating 8 hours a day, and was initiated as a Swami. I am also a successful entrepreneur. You can read more about my life journey on my bio page.

My personal growth continues in the Indigenous Shamanic ways of both the Lakota and Shipibo traditions.And yet, with all my varied life-training, the deck of playing cards is the most accurate and helpful spiritual tool I have ever found.

Most people dont know that the ordinarydeck of playing cardsis actually the Ancient Book of Life, hidden in plain sight all these years. Its not to play poker. Its to play the game of life. Its based purely on mathematics. And in it, we can read our lifes purpose.

I founded The Center of Spiritual Nutrition because I want to offer people a juicier life. In my opinion, what we most lack is the right nourishment for our lives. Like a flower needs sunlight and water to grow, we need spiritual nutrition to be happy.

It used to be that we got our spiritual nutrition from our religion. For most of us, however, thats not true anymore.

And while we may know what it looks like to be physically malnourished, what does it look like to be spiritually malnourished?What are the symptoms? Perhaps they are the very things we see routinely in our world: stress, anxiety, fear, loneliness, self-doubt, self-judgment, sleeplessness, confusion, hopelessness, cynicism, and self-medication I believe these are symptoms of spiritual malnutrition.

But, what if there was a spiritual toolkit that could give us all the spiritual nutrition we need? And, what if that spiritual toolkit has been hiding in plain sight all these years?

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Spiritual Life Coach Alexander Dunlop

A constant intriguing factor in the imagery of the Great Buddha is the group of three curving conch-like lines on his neck. In the varied world of Buddhist art this is one common characteristic that shines across all aesthetic traditions. Like other Buddhist motifs, it too is soaked in rich spiritual symbolism. It is said to represent Buddha's deep and resonant voice, through which he introduced his followers to the path of dharma.

The association of the conch shell with Buddha's melodious voice, sweet with the tenor of his uplifting message, has both an archetypal simplicity and universal appeal. It is a hard-hitting symbol which associates a primordial object (deemed sacred in all ancient traditions) with the actual physical body of the Buddha. Indeed, though much of Buddhist philosophy is esoteric, when it comes to aesthetics, Buddhist art is justly famous for giving a physical, easily recognizable representation to abstract philosophical truths.

Buddhism has evolved over the centuries a complex, yet discernable scheme of symbolism which has found adequate expression in Buddhist art. Undoubtedly, the most popular of such symbols is the group of eight, known in Sanskrit as 'Ashtamangala,' ashta meaning eight and mangala meaning auspicious. Each of these symbols is also individually associated with the physical form of the Buddha.

These eight auspicious symbols of Buddhism (Tib. bkra shis rtags brgyad) are:

1). A Conch Shell

2). A Lotus

3). A Wheel

4). A Parasol (Umbrella)

5). An Endless Knot

6). A Pair of Golden Fishes

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The Eight Auspicious Symbols of Buddhism A Study in ...

Daoist meditation Chinese Literal meaning Dao school deep thinking

Daoist meditation refers to the traditional meditative practices associated with the Chinese philosophy and religion of Daoism, including concentration, mindfulness, contemplation, and visualization. Techniques of Daoist meditation are historically interrelated with Buddhist meditation, for instance, 6th-century Daoists developed guan "observation" insight meditation from Tiantai Buddhist anapanasati "mindfulness of breath" practices.

Traditional Chinese medicine and Chinese martial arts have adapted certain Daoist meditative techniques. Some examples are Daoyin "guide and pull" breathing exercises, Neidan "internal alchemy" techniques, Neigong "internal skill" practices, Qigong breathing exercises, Zhan zhuang "standing like a post", and Taijiquan "great ultimate fist" techniques.

The Chinese language has several keywords for Daoist meditation practices, some of which are difficult to translate accurately into English.

Livia Kohn (2008a:118) distinguishes three basic types of Daoist meditation: "concentrative", "insight", and "visualization".

Ding literally means "decide; settle; stabilize; definite; firm; solid" and early scholars such as Xuanzang used it to translate Sanskrit samadhi "deep meditative contemplation" in Chinese Buddhist texts. In this sense, Kohn (2008c:358) renders ding as "intent contemplation" or "perfect absorption." The Zuowanglun has a section called Taiding "intense concentration"

Guan basically means "look at (carefully); watch; observe; view; scrutinize" (and names the Yijing Hexagram 20 Guan "Viewing"). Guan became the Daoist technical term for "monastery; abbey", exemplified by Louguan "Tiered Abbey" temple, designating "Observation Tower", which was a major Daoist center from the 5th through 7th centuries (see Louguantai). Kohn (2008d:452) says the word guan, "intimates the role of Taoist sacred sites as places of contact with celestial beings and observation of the stars." Tang Dynasty (618907) Daoist masters developed guan "observation" meditation from Tiantai Buddhist zhiguan "cessation and insight" meditation, corresponding to amatha-vipayan the two basic types of Buddhist meditation are samatha "calm abiding; stabilizing meditation" and vipassan "clear observation; analysis". Kohn (2008d:453) explains, "The two words indicate the two basic forms of Buddhist meditation: zhi is a concentrative exercise that achieves one-pointedness of mind or" cessation" of all thoughts and mental activities, while guan is a practice of open acceptance of sensory data, interpreted according to Buddhist doctrine as a form of "insight" or wisdom." Guan meditators would seek to merge individual consciousness into emptiness and attain unity with the Dao.

Cun usually means "exist; be present; live; survive; remain", but has a sense of "to cause to exist; to make present" in the Daoist meditation technique, which both the Shangqing School and Lingbao Schools popularized.

It thus means that the meditator, by an act of conscious concentration and focused intention, causes certain energies to be present in certain parts of the body or makes specific deities or scriptures appear before his or her mental eye. For this reason, the word is most commonly rendered "to visualize" or, as a noun, "visualization." Since, however, the basic meaning of cun is not just to see or be aware of but to be actually present, the translation "to actualize" or" actualization" may at times be correct if somewhat alien to the Western reader. (Kohn 2008b:287)

Within the above three types of Daoist meditation, some important practices are:

Read more here:
Daoist meditation - Wikipedia, the free encyclopedia

http://whatistranshumanism.org

Transhumanism is a way of thinking about the future that is based on the premise that the human species in its current form does not represent the end of our development but rather a comparatively early phase.

Transhumanism is a loosely defined movement that has developed gradually over the past two decades.

Transhumanism is a class of philosophies of life that seek the continuation and acceleration of the evolution of intelligent life beyond its currently human form and human limitations by means of science and technology, guided by life-promoting principles and values.

Humanity+ formally defines it based on Max Mores original definition as follows:

Transhumanism can be viewed as an extension of humanism, from which it is partially derived. Humanists believe that humans matter, that individuals matter. We might not be perfect, but we can make things better by promoting rational thinking, freedom, tolerance, democracy, and concern for our fellow human beings. Transhumanists agree with this but also emphasize what we have the potential to become. Just as we use rational means to improve the human condition and the external world, we can also use such means to improve ourselves, the human organism. In doing so, we are not limited to traditional humanistic methods, such as education and cultural development. We can also use technological means that will eventually enable us to move beyond what some would think of as human.

The Transhumanist FAQ was developed in 1998 and authored into a formal FAQ in 1999 through the inspirational work of transhumanists, including Alexander Chislenko, Max More, Anders Sandberg, Natasha Vita-More, James Hughes, and Nick Bostrom. Several people contributed to the definition of transhumanism, which was originated by Max More. Greg Burch, David Pearce, Kathryn Aegis, and Anders Sandberg kindly offered extensive editorial comments. The presentation in the cryonics section was, and still is, directly inspired by an article by Ralph Merkle. Ideas, criticisms, questions, phrases, and sentences to the original version were contributed by (in alphabetical order): Kathryn Aegis, Alex (intech@intsar.com), Brent Allsop, Brian Atkins, Scott Badger, Doug Bailey, Harmony Baldwin, Damien Broderick, Greg Burch, David Cary, John K Clark, Dan Clemensen, Damon Davis, Jeff Dee, Jean-Michel Delhotel, Dylan Evans, EvMick@aol.com, Daniel Fabulich, Frank Forman, Robin Hanson, Andrew Hennessey, Tony Hollick, Joe Jenkins, William John, Michelle Jones, Arjen Kamphius, Henri Kluytmans, Eugene Leitl, Michael Lorrey, mark@unicorn.com, Peter C. McCluskey, Erik Moeller, J. R. Molloy, Max More, Bryan Moss, Harvey Newstrom, Michael Nielsen, John S. Novak III, Dalibor van den Otter, David Pearce, pilgrim@cyberdude.com, Thom Quinn, Anders Sandberg, Wesley R. Schwein, Shakehip@aol.com, Allen Smith, Geoff Smith, Randy Smith, Dennis Stevens, Derek Strong, Remi Sussan, Natasha Vita-More, Michael Wiik, Eliezer Yudkowsky, and zebo@pro-ns.net

Over the years, this FAQ has been updated to provide a substantial account of transhumanism. Extropy Institute (ExI) was a source of information for the first version of the Transhumanist FAQ, version 1.0 in the 1990s. WTA adopted the FAQ in 2001 and Nick Bostrom and James Hughes continued to work on it, with the contributions of close to hundred people from ExI and WTA, including Aleph and Transcedo and the UK Transhumanist Association. New material has been added and many old sections have been substantially reworked. In the preparation of version 2.0, the following people have been especially helpful: Eliezer Yudkowsky, who provided editorial assistance with comments on particular issues of substance; Dale Carrico who proofread the first half of the text; and Michael LaTorra who did the same for the second half; and Reason who then went over the whole document again, as did Frank Forman, and Sarah Banks Forman. Useful comments of either substance or form have also been contributed by (in alphabetical order): Michael Anissimov, Samantha Atkins, Milan Cirkovic, Jos Luis Cordeiro, George Dvorsky, James Hughes, G.E. Jordan, Vasso Kambourelli, Michael LaTorra, Eugen Leitl, Juan Meridalva, Harvey Newstrom, Emlyn OReagan, Christine Peterson, Giulio Prisco, Reason, Rafal Smigrodzki, Simon Smith, Mike Treder, and Mark Walker. Many others have over the years offered questions or reflections that have in some way helped shape this document, and even though it is not possible to name you all, your contributions are warmly appreciated.

The Transhumanist FAQ 3.0, as revised by the continued efforts of many transhumanists, will continue to be updated and modified as we develop new knowledge and better ways of accounting for old knowledge which directly and indirectly relate to transhumanism. Our goal is to provide a reliable source of information about transhumanism.

Thank you to all who have contributed in the past and to those who offer new insights to this FAQ!

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What is Transhumanism?

Alan Wilson Watts (Chislehurst Kent, 6 de enero de 1915 Mt. Tamalpais California, 16 de noviembre de 1973) fue un filsofo britnico, as como editor, sacerdote anglicano, locutor, decano, escritor, conferenciante y experto en religin. Se le conoce sobre todo por su labor como intrprete y popularizador de las filosofas asiticas para la audiencia occidental.

Escribi ms de veinticinco libros y numerosos artculos sobre temas como la identidad personal, la verdadera naturaleza de la realidad, la elevacin de la conciencia y la bsqueda de la felicidad, relacionando su experiencia con el conocimiento cientfico y con la enseanza de las religiones y filosofas orientales y occidentales (budismo Zen, taosmo, cristianismo, hinduismo, etc.)

Alan Watts fue un conocido autodidacta. Becado por la Universidad de Harvard y la Bollingen Foundation, obtuvo un mster en Teologa por el Seminario teolgico Sudbury-Western y un doctorado honoris causa por la Universidad de Vermont, en reconocimiento a su contribucin al campo de las religiones comparadas.

Watts naci en una familia de clase media en el pueblo de Chislehurst (actualmente barrio londinense de Bromley), Kent, Inglaterra en 1915.[1] Su padre, Laurence Wilson Watts, era representante de la oficina londinense de la compaa de neumticos Michelin; su madre, Emily Mary Buchan, era un ama de casa cuyo padre haba sido misionero. Con modestos medios familiares, decidieron vivir en la buclica periferia, y Alan, hijo nico, creci aprendiendo los nombres de la flores salvajes y mariposas, jugando entre arroyos y celebrando ceremonias funerarias para los pjaros muertos.

Probablemente por la influencia de la familia de su madre, muy religiosa, los Buchans, creci en l un inters por "la naturaleza ltima de las cosas", que se combin con la pasin de Alan por los libros de fbulas y cuentos romnticos del entonces misterioso Lejano Oriente. Watts tambin escribi ms tarde sobre una especie de visin mstica que experiment cuando, de nio, estaba enfermo con fiebre. Durante esa poca fue influido por las pinturas de paisajes del Lejano Oriente y por los bordados que su madre haba recibido de misioneros regresados de China. En cuanto a las pinturas chinas que haba visto en Inglaterra, Watts escribi "Yo estaba estticamente fascinado por una cierta claridad, transparencia y espaciosidad del arte chino y japons. Pareca flotar..."[segn se dice en su autobiografa]. Estas obras de arte enfatizaban la relacin participativa del hombre con la naturaleza, un tema que sera importante para l a lo largo de su vida.

Segn su propia opinin, Watts era imaginativo, testarudo, y hablador. Fue enviado a un internado (que inclua instruccin acadmica y religiosa) desde joven. Durante las vacaciones en su adolescencia, Francis Croshaw, un rico epicreo con gran inters por el budismo y por aspectos poco conocidos de la cultura europea, llev a Watts en un viaje a travs de Francia. No mucho despus Watts se sinti obligado a decidir entre el cristianismo anglicano de su entorno o el budismo, sobre el que haba ledo en varias bibliotecas, incluyendo la de Croshaw. Escogi el budismo, y se hizo miembro del "London Buddhist Lodge", fundado por tesofos, siendo dirigido entonces por el abogado Christmas Humphreys. Watts se convirti en secretario de la organizacin a los 16 aos (1931). El joven Watts experiment con varios tipos de meditacin durante esos aos.

Watts asisti a la King's School, junto a la catedral de Canterbury. Aunque era en general un alumno aventajado, y le fueron encomendadas responsabilidades en la escuela, desaprovech la oportunidad de obtener una beca en Oxford por escribir uno de los exmenes definitivos en un estilo que fue considerado presuntuoso y caprichoso.

Por tanto, cuando se gradu en la escuela secundaria, Watts se vio obligado a buscar empleo, trabajando en una imprenta y ms tarde en un banco. Dedic su tiempo libre al "Buddhist Lodge" y tambin estuvo bajo la tutela de un gur llamado Dimitrije Mitrinovi (Mitrinovi, a su vez, haba recibido influencias de Piotr Uspenski, G. I. Gurdjieff y las diversas escuelas psicoanalticas de Sigmund Freud o prximas al psicoanlisis como las de Carl Gustav Jung y Alfred Adler). Durante este perodo, Watts tambin ley extensamente obras de filosofa, historia, psicologa, psiquiatra y sabidura oriental.

Durante el perodo de la Segunda Guerra Mundial se convirti en el capelln episcopaliano de la Northwestern University. Ms tarde fue catedrtico y decano en la Academia Americana de Estudios Asiticos en San Francisco. A mediados de los sesenta viaj con sus estudiantes de la Academia Americana a Japn, visitando Birmania, Ceiln (actual Sri Lanka) y la India, pudo tener contacto con el filsofo budista Zen Dr. Suzuki. Tambin hizo televisin: su programa, emitido en la National Educational Television, se titulaba Eastern Wisdom and Modern Life.

Tras su muerte, su hijo, Mark Watts, fund la Electronic University para continuar la obra de su padre y hacer realidad su visin de la educacin a travs de los medios electrnicos.[2]

Visit link:
Alan Watts - Wikipedia, la enciclopedia libre

LEARN MORE AT:

http://www.ForbiddenGate.com http://www.ApollyonRising.com http://www.RaidersNewsNetwork.com http://www.Survivormall.com

This lecture, delivered before a live audience in Canton, Ohio in 2010, is based on research in the upcoming new book Forbidden Gates: How Genetics, Robotics, Artificial Intelligence, Synthetic Biology, Nanotechnology, and Human Enhancement Herald the Dawn of Techno-Dimensional Spiritual Warfare. This research reveals for the first time how breakthrough advances in science, technology, and philosophyincluding cybernetics, bioengineering, nanotechnology, machine intelligence, synthetic biology, and transhumanismwill combine to create mind-boggling game-changes to everything you have ever known about spiritual warfare.

How so?

In recent years, astonishing technological developments have pushed the frontiers of humanity toward far-reaching morphological transformation that promises in the very near future to redefine what it means to be human. An international, intellectual, and fast-growing cultural movement known as transhumanism intends the use of genetics, robotics, artificial intelligence, and nanotechnology (Grin technologies) as tools that will radically redesign our minds, our memories, our physiology, our offspring, and even perhapsas Joel Garreau in his best-selling book, Radical Evolution, claimsour very souls. The technological, cultural, and metaphysical shift now underway unapologetically forecasts a future dominated by this new species of unrecognizably superior humans, and applications under study now to make this dream a reality are being funded by thousands of government and private research facilities around the world. As the reader will learn, this includes, among other things, rewriting human dna and combining humans with beasts, a fact that some university studies and transhumanists believe will not only alter our bodies and souls but ultimately could open a door to contact with unseen intelligence.

As a result, new modes of perception between things visible and invisible are expected to challenge the church in ways that are historically and theologically unprecedented. Without comprehending what is quickly approaching in related disciplines of research and development, vast numbers of believers could be paralyzed by the most fantasticand most far-reachingsupernatural implications. The destiny of each individualas well as the future of their familieswill depend on knowledge of the new paradigm and the preparedness to face it head on.

As outlined in this book, the power operating behind this scheme to integrate human-animal-machine interfaces in order to reengineer humanity is not new. The ancient, malevolent force is simply repackaging itself these days as the forward-thinking and enlightened progress needed for the next step in human evolution.

Facing godlike machines and man's willingness to cross over species and extradimensional barriers put in place by God, traditional methods of spiritual warfarewhich Christian institutions have relied on for the last centurywill soon be monumentally impacted in nontraditional ways and insufficient when approaching this threshold.

Yet it is possible, according to Forbidden Gates, not only to survive but to triumph over the uncanny challenges the impending epoch will present. Overcomers will prevail through a working knowledge of the philosophy and technologies driving the threats, combined with a solid understanding of the authority that Christians alone have. What continues within these pages will lift the curtain on a world unlike previous generations could have expected or even imagined, and will inform believers how the power of Christ can be amplified against heretofore unknown adversarial manifestations.

Thomas and Nita Horn have nearly thirty-five years of ministry experience, with twenty-five inside the largest evangelical institution in the worldincluding executive-level positions with responsibilities such as exorcism. Today they are internationally recognized lecturers, publishers, radio hosts, and best-selling authors of several books, including Apollyon Rising 2012: The Lost Symbol Found and the Final Mystery of the Great Seal Revealed. Their works have been referred to by writers of the L. A. Times Syndicate, MSNBC, Christianity Today, New Man magazine, World Net Daily, and News Max, as well as by White House correspondents and reporters with dozens of newsmagazines and press agencies around the globe. They have been interviewed by U.S. congressmen and senators on their findings, and have been featured repeatedly in major media, including top-ten talk shows, America's Morning News for the Washington Times, CBN, and the History Channel.

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Tom Horn - Transhumanism - Science & Supernatural ...

The Age of Enlightenment, sometimes called the Age of Reason, refers to the time of the guiding intellectual movement, called The Enlightenment. It covers about a century and a half in Europe, beginning with the publication of Francis Bacon's Novum Organum (1620) and ending with Immanuel Kant's Critique of Pure Reason (1781). From the perspective of socio-political phenomena, the period is considered to have begun with the close of the Thirty Years' War (1648) and ended with the French Revolution (1789).

The Enlightenment advocated reason as a means to establishing an authoritative system of aesthetics, ethics, government, and even religion, which would allow human beings to obtain objective truth about the whole of reality. Emboldened by the revolution in physics commenced by Newtonian kinematics, Enlightenment thinkers argued that reason could free humankind from superstition and religious authoritarianism that had brought suffering and death to millions in religious wars. Also, the wide availability of knowledge was made possible through the production of encyclopedias, serving the Enlightenment cause of educating the human race.

The age of Enlightenment is considered to have ended with the French Revolution, which had a violent aspect that discredited it in the eyes of many. Also, Immanuel Kant (1724-1804), who referred to Sapere aude! (Dare to know!) as the motto of the Enlightenment, ended up criticizing the Enlightenment confidence on the power of reason. Romanticism, with its emphasis upon imagination, spontaneity, and passion, emerged also as a reaction against the dry intellectualism of rationalists. Criticism of the Enlightenment has expressed itself in a variety of forms, such as religious conservatism, postmodernism, and feminism.

The legacy of the Enlightenment has been of enormous consequence for the modern world. The general decline of the church, the growth of secular humanism and political and economic liberalism, the belief in progress, and the development of science are among its fruits. Its political thought developed by Thomas Hobbes (1588-1679), John Locke (1632-1704), Voltaire (1694-1778) and Rousseau (1712-1788) created the modern world. It helped create the intellectual framework not only for the American Revolutionary War and liberalism, democracy and capitalism but also the French Revolution, racism, nationalism, secularism, fascism, and communism.

The intellectual leaders of the Enlightenment regarded themselves as a courageous elite who would lead the world into progress from a long period of doubtful tradition and ecclesiastical tyranny, which had resulted in the bloody Thirty Years' War (1618-1648) and the English Civil War (1642-1651). This dogmatism took three forms:

(A later, religious reaction against the church's dogmatic outlook was the Pietist movement of the seventeenth and eighteenth centuries.)

Enlightenment thinkers reduced religion to those essentials which could only be "rationally" defended, i.e., certain basic moral principles and a few universally held beliefs about God. Aside from these universal principles and beliefs, religions in their particularity were largely banished from the public square. Taken to its logical extreme, the Enlightenment resulted in atheism.

In the seventeenth century, Francis Bacon (1561-1626) pointed out intellectual fallacies of the older tradition, and Ren Descartes (1596-1650) made doubting the first principle of philosophy; and these set much of the agenda as well as much of the methodology for those who came after them. The age of Enlightenment is typified in Europe by the great system-buildersphilosophers who present unified systems of epistemology, metaphysics, logic, and ethics. Immanuel Kant later classified his predecessors into two schools: The rationalists and the empiricists. This division may be an oversimplification, but it has continued to be used to this day, especially when writing about the seventeenth and eighteenth centuries. The three main rationalists are normally taken to have been Ren Descartes, Baruch Spinoza (1632-1677), and Gottfried Leibniz (1646-1716). Building upon their English predecessors Francis Bacon and Thomas Hobbes (1588-1679), the three main empiricists were John Locke (1632-1704), George Berkeley (1685-1753), and David Hume (1711-1776). The former were distinguished by the belief that, in principle (though not in practice), all knowledge can be gained by the power of reason alone; the latter rejected this, believing that all knowledge has to come through the senses, from experience. Thus the rationalists took mathematics as their model for knowledge, and the empiricists took the physical sciences.

The spirit of the Age of Reason also affected Christianity. Depending on how much it affected Christianity, there occurred two distinguishable schools in the religion of the Enlightenment: Rational supernaturalism and Deism.

Rational supernaturalists included William Chillingworth (1602-1644), John Tillotson (1630-1694), and John Locke. While they understood the unique role of revelation and differentiated between what could and what could not be rationally established, they were convinced that revelation could still be defended by reason. For them, while revelation may be above reason, it is not contradictory to reason. In his The Reasonableness of Christianity as Delivered in the Scriptures (1695), Locke argued that while the miracles recorded in the Bible can indicate their divine origin, reason has the last word in explaining and accepting them. Rational supernaturalists also believed that Christian revelation can be reduced to a few doctrinal essentials about God, which can provide the divine sanctions for morality.

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Age of Enlightenment - New World Encyclopedia

"Pick Four" by Seth Godin is a very simple but very powerful 12-week goal program. Basically, Seth Godin has taken Zig Ziglar's Goals Program and updated and simplified it. Both the great strength and the great weakness of the book is its simplicity.

The simplicity of the book is one of its greatest strengths because unlike other books that deal with setting goals and the change process, this book contains a bare minimum of theory. In essence, the research on change and setting effective goals shows that 3 things are necessary:

1. Small steps 2. Consistent effort 3. Group support

The simplicity of the book makes the concepts easy to find, understand, and implement. I've tried plans for setting goals and changing by Stephen Covey and others but for some reason have not kept up with them consistently. I'm hoping that because the plan is so simple that I'll stick with this plan for the rest of my life.

The plan takes the reader through the process of selecting meaningful and important goals and narrowing them down to the most important 4. Then, for each goal, a 2-page analysis of benefits, obstacles, and the plan for the goal are listed. Most of the book actually consists simply of a daily log for 12 weeks in which the reader tracks how well he's doing on his goals.

The simplicity of the book is also its weakness. Although it's possible to get weighed down by too much theory, I would have liked to see more explanation of the philosophy of setting goals and change. Also, it would have been helpful if there were more information about how to adapt the goals if they're not working out for some reason. Some people, too, might need more help in formulating the goals or in getting motivated.

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Pick Four (4 Pack - Designed to Share): Zig Ziglar ...

What did Napoleon Hill have to say about Mastermind Groups?

In his book, Think and Grow Rich, he talked about something called a mastermind alliance. He goes on to describe a mastermind group as, A friendly alliance with one or more persons who will encourage one to follow through with both plan and purpose.

In his book, Master Key to Riches, Napoleon Hill says, Every mind needs friendly contact with other minds, for food of expansion and growth. To Hill mastermind groups are established to help create an environment that nurtures and supports growth.

Notice how he uses the word friendly throughout his discussion of mastermind groups? Hill believed that a harmonious groups of two or more people who come together for a specific purpose, or around a specific topic, bring forth the power of creativity and support that you cant find when you go it alone. Napoleon Hill feels so strongly about this that he says in Your Magic Power to be Rich, Maintain perfect harmony between yourself and every member of your master mind group. If you fail to carry out this instruction to the letter, you may expect to meet with failure. The master mind principle cannot obtain where perfect harmony does not prevail. Thats a strong message about what makes a mastermind group succeed or fail.

In Hills book, The Law of Success, he adds another element to the idea of a mastermind group: the group helps to organize useful knowledge, creating a virtual encyclopedia from which each member can draw information.

When starting a mastermind group, or joining an existing one, look for these three hallmarks: friendly, growth-oriented, and willing to share information.

By the way, have you seen Napoleon Hills videos from his TV show in the 1960s? You can view them all of Napoleon Hills videoshere.

Want to learn more about how you can start a mastermind group? Click here.

Excerpt from:
Napoleon Hill and Mastermind Groups | The Success Alliance ...

SteveMcIntosh.com is an expression of the emerging evolutionary worldview

This website features Steves new 2015 book The Presence of the Infinite. Also featured are his books: Evolutions Purpose (2012), and Integral Consciousness (2007). SteveMcintosh.com includes in-depth video and audio of Steves work on the subject of integral philosophy and the evolutionary perspective it enacts. These extensive video and audio files provide the equivalent of a free workshop on this new understanding of the development of human consciousness and culture. Also included is Steves occasional blog, as well as other information on his life and work.

This website site also highlights the nonprofit integral political think tank, The Institute for Cultural Evolution, where Steve currently serves as President and Co-Founder.

We invite you to explore this websites many offerings, and encourage you to email us with questions or comments. And if you feel so moved, please join our email list, visit us on Facebook, and follow our frequent quotes on Twitter.

Thank you for your interest in integral philosophy and the evolutionary worldview.

Read more here:
Website of Author Steve McIntosh, Integral Philosopher and ...