Business is a creative and therefore spiritual endeavor. Great entrepreneurs enter the field of business in the same way great artists enter the field of art. With their business creation, entrepreneurs express their spiritual desire for self-realization, evolutionary passion for self- fulfillment, and creative vision of a new world. The entrepreneur's business is their artwork. The creation of business is as creative as any creation in art. In fact, building a business may be the most creative human activity.

During the last 35 years, the artists multiplied, the public grew enormously, the economy exploded, and so-called contemporary art became fashionable. All these parameters changed the art world form its previous aspects and fundamentals - the explosion of museums and institutions, explosion of Biennales and Triennials, explosion of money, explosion of interest, explosion of artists, explosion of countries interested in contemporary exhibitions, explosion of the public. Not to see that is to be more than blind.

I think it's more, at least at the time, a sense of abstraction. My mind doesn't really work in a way where there's a definitive sense of something. I go one way and then it opens up into a million different ideas, and somehow, when you look at the art, Buddhist art, or particularly Tibetan art, you know, it's a similar thing. All of a sudden there are a million lotus leaves and you're following one to the next and to another, and I related to that, and it felt simple and easy to me. And it made me feel smart.

Once we realized that there were these 25 invariable types - the class politician, the frigid popular girl, the kid who tags along behind the jocks - once we came up with these key characters in a cloud of marijuana, the whole thing just came together. One of the things I'm really proud of is how much of a high-school yearbook it is in its look, so much so that Hunter Publishing had the art director, David Kaestle, and I come for years to their annual convention and do a little talk on how not to do a yearbook.

Unlike the authors of such warrior classics as The Art of War and The Book of the Five Rings, which accept the inevitability of war and emphasize cunning strategy as a means to victory, Morihei understood that continued fighting-with others, with ourselves, and with the environment-will ruin the earth. “The world will continue to change dramatically, but fighting and war can destroy us utterly. What we need now are techniques of harmony, not those of contention. The Art of Peace is required, not the Art of War.

At the Third Wave Foundation, we were asking questions like, "How can we get more voters registered who support our issues?" or "How do we want to give away of money so that it has the greatest impact?" But, the poems were involved in questions of feeling whole, negotiating sexual trauma, and speaking to what has been lost forever. I've always been a person who feels most energized when I am both creating art and working toward social change, but I often have difficulty talking about the two in the same breath.

That's one thing that's always, like, been a difference between, like, the performing arts, and being a painter, you know. A painter does a painting, and he paints it, and that's it, you know. He has the joy of creating it, it hangs on a wall, and somebody buys it, and maybe somebody buys it again, or maybe nobody buys it and it sits up in a loft somewhere until he dies. But he never, you know, nobody ever, nobody ever said to Van Gogh, 'Paint a Starry Night again, man!' You know? He painted it and that was it.

Obviously, where art has it over life is in the matter of editing. Life can be seen to suffer from a drastic lack of editing. It stops too quick, or else it goes on too long. Worse, its pacing is erratic. Some chapters are little more than a few sentences in length, while others stretch into volumes. Life, for all its raw talent, has little sense of structure. It creates amazing textures, but it can't be counted on for snappy beginnings or good endings either. Indeed, in many cases no ending is provided at all.

Spirituality emerged as a fundamental guidepost in Wholeheartedness. Not religiosity but the deeply held belief that we are inextricably connected to one another by a force greater than ourselves--a force grounded in love and compassion. For some of us that's God, for others it's nature, art, or even human soulfulness. I believe that owning our worthiness is the act of acknowledging that we are sacred. Perhaps embracing vulnerability and overcoming numbing is ultimately about the care and feeding of our spirits.

What people that are professionals in the art world - both in literature and the other arts - always try to do is to recognize the feasibility of making the transition from the particular to the general - to make the transition from the portrait of one postman - to take Van Gogh, for example, to something that is every postman. That synecdotal transition that most selfies don't make. But we who live in this world, and not simply in our private realities, understand that that's the transition our art has to make.

The basic project of art is always to make the world whole and comprehensible, to restore it to us in all its glory and its occasional nastiness, not through argument but through feeling, and then to close the gap between you and everything that is not you, and in this way pass from feeling to meaning. It's not something that committees can do. It's not a task achieved by groups or by movements. It's done by individuals, each person mediating in some way between a sense of history and an experience of the world.

Culture gives us each a sense that life has meaning and that we have value - by offering us assurances of immortality. Either literally, through the heavens, the soul's afterlives or reincarnation, or by the prospect that some vestige of ourselves will persist over time - from having kids, amassing great fortunes or producing great works of art or science. Yet no culturally constructed symbolic belief system is ever powerful enough to completely eradicate the anxiety that is engendered by the awareness of death.

Really to believe in human nature while striving to know the thousand forces that warp it from its ideal development - to call for and expect much from men and women, and not to be disappointed and embittered if they fall short - to try to do good with people rather than to them - this is my religion on its human side. And if God exists, I think that he must be in the warm sun, in the kindly actions of the people we know and read of, in the beautiful things of art and nature, and in the closeness of friendships.

There are writers you admire, for the skill or the art, for the inventiveness or for the professionalism of a career well spent. And there are writers-sometimes the same ones, sometimes not-to whom you are powerfully attracted, for reasons that may or may not have to do with literary values. They speak to you, or speak for you, sometimes with a voice that could almost be your own. Often there is one writer in particular who awakens you, who is the teacher they say you will meet when you are ready for the lesson.

I was selling a piece of my art on eBay from The Escapist, which was an adaptation of The Adventures of Kavalier and Clay, and the person who bought it was Alan Heinberg, one of the executive producers of the show and was a huge fan of my work and asked if I'd be interested in maybe being the ghost artist for Seth. It clicked and I could relate to Seth's plight on the show. It became really easy to fill in his shoes, and people really grabbed onto it; they really dug that sort of very minor sub-plot in the show.

To listen fully means to pay close attention to what is being said beneath the words. You listen not only to the 'music,' but to the essence of the person speaking. You listen not only for what someone knows, but for what he or she is. Ears operate at the speed of sound, which is far slower than the speed of light the eyes take in. Generative listening is the art of developing deeper silences in yourself, so you can slow our mind's hearing to your ears' natural speed, and hear beneath the words to their meaning.

What’s that poem again?” Will, who had been twirling his empty teacup around his fingers, stood up straight and declaimed: “Each spake words of high disdain, And insult to his heart’s best brother—” “Oh, by the Angel, Will, do be quiet,” said Charlotte, standing up. “I must go and write a letter to Aloysius Starkweather that drips remorse and pleading. I don’t need you distracting me.” And, gathering up her skirts, she hurried from the room. “No appreciation for the arts,” Will murmured, setting his teacup down.

The whole point about vision is that it's very individual, it's very personal, and it has to be confessional. It has to be something which hurts - the pulling out of it and putting it on the page hurts. Art can be about the individual writer's response to his or her condition, and if that response comes out of a predigested belief about what the audience wants to hear about the writer's condition, then it has no truth, it has no validity. You either write with your own blood or nobody's. Otherwise it's just ink.

For any artistic person who creates imaginary people, the art is like inhabiting the life and mind of a seven-year-old child with imaginary friends and imaginary events and imaginary grace and imaginary tragedy. Within that alternate universe, the characters do have quite a bit of free will. I know it's happening in my mind and my mind alone, but they seem to have their own ability to shape their destinies. So I'm not shooting for anything. If the characters are vulnerable it's simply because they're very human.

With intent to neither idolize nor demonize the man [Barack Obama], it seems fair and evident enough to say that the current president of America is not a leader whose way is that of violent public outbursts. It appears to be more that of a warrior-philosopher who practices the art of political persuasion by authoring acclaimed books, delivering well-crafted speeches, assembling unified coalitions, passing historic legislation, signing well-aimed executive orders, and cultivating a poised but accessible demeanor.

I'm so immersed in my little world that I don't often sit back and pay attention to what's going on around me. It truly stuns me when people recognize me. Obviously, I'm not a film star, but even at a design exhibition or art exhibition, if someone comes up to me, I'm sort of taken aback. I don't think of myself like that. But if I can have an effect on young designers, that's great - particularly young designers coming from Australia. Europeans grew up with design. The rest of us lived on tidbits of information.

A work of art is itself an object, first of all, and so manipulation is unavoidable: it's a prerequisite. But I needed the greater objectivity of the photograph in order to correct my own way of seeing: for instance, if I draw an object from nature, I start to stylize and to change it in accordance with my personal vision and my training. But if I paint from a photograph, I can forget all the criteria that I get from these sources. I can paint against my will, as it were. And that, to me, felt like an enrichment.

I think it is every woman's duty to make herself as attractive as her time and means permit. After all, there you are, in your person- a living symbol of the progress of art, science and imagination. To be as attractive as we can be is almost a civic duty; there are so many sad and ugly things in the world that I think women should say to themselves humbly, not with vanity, 'I will try to be as pretty as I can, so that when people look at me, they will feel refreshed. I will make an effort to be easy on the eye.'

It is known to all persons who are conversant in experimental philosophy, that there are many little attentions and precautions necessary to be observed in the conducting of experiments, which cannot well be described in words, but which it is needless to describe, since practice will necessarily suggest them; though, like all other arts in which the hands and fingers are made use of, it is only much practice that can enable a person to go through complex experiments, of this or any kind, with ease and readiness.

Somewhere within all of us is a wordless center, a part of us that hopes to be immortal in some way, a part that has remained unchanged since we were children, the source of our strength and compassion. This faint confluence of the tangible and the spiritual is where Art comes from. It has no known limits, and once you tap into it you will realize what truly rich choices you have. May each painting you do from that sacred place include an expression of gratitude for the extraordinary privilege of being an artist.

The desire to express in an art form and to compose a tableau and vignette whether it's humorous, burlesque, or poetic comes simply from a desire to compose an image for cinema. It is not my fault that when I go to Ramallah there is a checkpoint and therefore it enters my film. Tell me a way to avoid that politicized image. The fact is that the police are everywhere, the army everywhere and occupation is total. Whether it's a love story or a thriller, you place the camera and these realities will cross the frame.

I know now that he who hopes to be universal in his art must plant in his own soil. Great art is like a tree, which grows in a particular place and has a trunk, leaves, blossoms, boughs, fruit, and roots of its own. The more native art is, the more it belongs to the entire world, because taste is rooted in nature. When art is true, it is one with nature. This is the secret of primitive art and also of the art of the mastersMichelangelo, Czanne, Seurat, and Renoir. The secret of my best work is that it is Mexican.

I may be expediting the attainment of an object that will in time be found of great importance to mankind; so much so, that a new era in society will commence from the moment that aerial navigation is familiarly realised. . . . I feel perfectly confident, however, that this noble art will soon be brought home to man's convenience, and that we shall be able to transport ourselves and our families, and their goods and chattels, more securely by air than by water, and with a velocity of from 20 to 100 miles per hour.

It seems to me that the desire to make art produces an ongoing experience of longing, a restlessness sometimes, but not inevitably, played out romantically, or sexually. Always there seems something ahead, the next poem or story, visible, at least, apprehensible, but unreachable. To perceive it at all is to be haunted by it; some sound, some tone, becomes a torment — the poem embodying that sound seems to exist somewhere already finished. It’s like a lighthouse, except that, as one swims towards it, it backs away.

We can no longer contemplate the subject - self - of contemporary art; it has been woven into infinite relationships, replaced by social movements, national image, and financial capital. The disappearance of the construction of the self of contemporary art makes it impossible to exist in the form of a subject. The subject of contemporary art that I speak of is a kind of naming event predicated upon the multiplicity of the environment. It includes politics, should have its own way of thinking, and can be perceived.

Poetry leads us to the unstructured sources of our beings, to the unknown, and returns us to our rational, structured selves refreshed. Having once experienced the mystery, plenitude, contradiction, and composure of a work of art, we afterward have a built-in resistance to the slogans and propaganda of oversimplification that have often contributed to the destruction of human life. Poetry is a verbal means to a nonverbal source. It is a motion to no-motion, to the still point of contemplation and deep realization.

None of us older writers had gone through such a school. We are all self-taught. And, of course, there is always, in such a school, the danger of goose-stepping, uniformed ranks. But the Serapion Brethren have already, it seems to me, outgrown this danger. Each of them has his own individuality and his own handwriting. The common thing they have derived from the studio is the art of writing with ninety-proof ink, the art of eliminating everything that is superfluous, which is, perhaps, more difficult than writing.

We musicians, like everyone else, are numb with sorrow at this murder, and with rage at the senselessness of the crime. But this sorrow and rage will not inflame us to seek retribution; rather they will inflame our art. Our music will never again be quite the same. This will be our reply to violence: to make music more intensely, more beautifully, more devotedly than ever before. And with each note we will honor the spirit of John Kennedy, commemorate his courage, and reaffirm his faith in the Triumph of the Mind.

Precocious and eccentric are okay. But I think that people in the arts represent something integral and kind of secretive in everybody else. So the reason people like some artists is because they're saying or doing something that they would like to do or say, but they don't have the balls or the means. People are really afraid to put their ass on the line. Just to put your face on a poster and put your name in big print and say "Come see me," that takes some cojones, you know? Ambition is nothing to be ashamed of.

In any creative endeavor, you do have to sort of take your shots. Nobody is going to beg you to go into the creative arts. So, if you want to pursue a career in something like acting or writing, the motor and the drive have to come from you. And that does take courage because, A, a lot of people want to do it, and B, it's hard. So, you have to have the guts to put yourself out there and go for it in spite of the world saying, "You know, it would be so much easier, if you didn't pursue this." So, it does take guts.

Focusing-Oriented Art Therapy is a major contribution to art therapy literature and practice. Laury Rappaport introduces a contemplative method and philosophy grounded in the body's felt-sense of experience and its innate and largely unrecognized wisdom. This intellectually provocative, yet thoroughly practical text, establishes Rappaport as an emergent leader in the art therapy world and author of a book that every student and art therapist must read in order to appreciate the depth and breadth of our discipline.

In on summer they have done their business... they have completely pulled down to the ground their monarchy, their church, their nobility, their law, their revenue, their army, their navy, their commerce, their arts, and their manufactures... destroyed all balances and counterpoises which serve to fix a state and give it steady direction, and then they melted down the whole into one incongrous mass of mob and democracy... the people, along with their political servitude, have thrown off the yoke of law and morals.

FAUSTUS. Had I as many souls as there be stars, I'd give them all for Mephistophilis. By him I'll be great emperor of the world, And make a bridge thorough the moving air, To pass the ocean with a band of men; I'll join the hills that bind the Afric shore, And make that country continent to Spain, And both contributory to my crown: The Emperor shall not live but by my leave, Nor any potentate of Germany. Now that I have obtain'd what I desir'd, I'll live in speculation of this art, Till Mephistophilis return again.

If you're writing in the mainstream... Whatever that is - the norm. The norm is likely going to be funded because you're giving people what they're used to and what they're gonna get. But anything outside of that norm is going to struggle to get funded. The people who are not "the norms" deserve the chance to make art. I think it's great for all of us to consume all these voices, and that happens when you support these voices that need to be supported because they're not the automatic choice coming out of the gate.

There is the specter of "realism" that is still haunting Chinese contemporary art - that art is only an instrument, an instrument to reflect society, that it must be useful for society. Also, I have noticed many Western media outlets are very insistent on understanding contemporary art in China through this kind of realist approach. Sometimes I even sense that they are intent on, as we say in China, "picking bones of politics out of an egg of art." Or perhaps they see art as merely an instrument to reflect society.

It's been fascinating over the last few years, watching the high and mighty in business and politics fall precipitously-not because their plans didn't work, but because their character flaws undercut those plans. Whether the microphone caught them making racist comments or their greed overcame their common sense, who they were as people made all the difference-more than their résumés, their degrees, or even their past successes. If you fail at the art of being human and staying human, you recklessly court disaster.

I think that the exchange is very important. Before I did the exhibition in Shanghai, I was a judge for the John Moores Painting Prize and that was very interesting for me, because some of the judges are Chinese and some are British, and we look at the work together. It was fascinating that most of the time we were in complete agreement, but some of the time we were not. People send their works from all over China. For a foreigner, this gave me a very good picture about what is happening in China and its art today.

Many of the things that have happened in the laboratory have happened in ways it would have been impossible to foresee, but not impossible to plan for in a sense. I do not think Dr. Whitney deliberately plans his serendipity but he is built that way; he has the art-an instinctive way of preparing himself by his curiosity and by his interest in people and in all kinds of things and in nature, so that the things he learns react on one another and thereby accomplish things that would be impossible to foresee and plan.

The unwritten rules of behaviour are infinite in number, finely shaded, and subtle to the last fraction of a degree. They are not to be broken. If broken, the rules of forgiveness leading to re-establishment are equally of air and iron. I learn these rules with rather less ease than my contemporaries because, in the back streets of my being, a duel is developing and increasing in fervour between my instinct which knows why something is so, and my hen-pecking intelligence which wishes to analyse why something is so.

Does this mean we will always understand our challenges? Won't all of us, sometime, have reason to ask, 'O God, where art thou?' Yes! When a spouse dies, a companion will wonder. When financial hardship befalls a family, a father will ask. When children wander from the path, a mother and father will cry out in sorrow. Yes, 'weeping may endure for a night, but joy cometh in the morning.' Then, in the dawn of our increased faith and understanding, we arise and choose to wait upon the Lord, saying, 'Thy will be done.'

...in spite of the deep-seated craving for love, almost everything else is considered to be more important than love: success, prestige, money, power-almost all our energy is used for the learning of how to achieve these aims, and almost none to learn the art of loving. Could it be that only those things are considered worthy of being learned with which one can earn money or prestige, and that love, which "only" profits the soul, but is profitless in the modern sense, is a luxury we have no right to spend energy on?

I like being connected to young people, or younger people who are trying to figure out the language of film, bringing theorists from the dawn of the art in the 20th century. There is a way you find a synthesis. You read texts by the Soviets who are discussing montage, and you have students figuring out how to put scenes together and tell stories visually. The theory becomes relevant in daily practice. It's free labor, which is pretty cool too. I think we all learn from each other and benefit from the collaborations.

For the first time in his life, he stopped worrying about results, and as a consequence the terms “success” and “failure” had suddenly lost their meaning for him. The true purpose of art was not to create beautiful objects, he discovered. It was a method of understanding, a way of penetrating the world and finding one’s place in it, and whatever aesthetic qualities an individual canvas might have were almost an incidental by-product of the effort to engage oneself in this struggle, to enter into the thick of things.

The exercise of magical power is the exercise of natural powers, but superior to the ordinary functions of Nature. A miracle is not a violation of the laws of Nature, except for ignorant people. Magic is but a science, a profound knowledge of the Occult forces in Nature, and of the laws governing the visible or the invisible world. Spiritualism in the hands of an adept becomes Magic, for he is learned in the art of blending together the laws of the Universe, without breaking any of them and thereby violating Nature.

Given the final futility of our struggle, is the fleeting jolt of meaning that art gives us valuable? Or is the only value in passing the time as comfortable as possible? What should a story seek to emulate, Augustus? A ringing alarm? A call to arms? A morphine drip? Of course, like all interrogation of the universe, this line of inquiry inevitably reduces us to asking what it means to be human and whether—to borrow a phrase from the angst-encumbered sixteeen-year-olds you no doubt revile—there is a point to it all.

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