Re: The adverse disposition, idiosyncrasy, character, behaviour, personality, temperament, quirk, emotion, mood, feeling, habit, attitude, mindset, unfavourable discipline, the undesirable and the unwanted behaviour, the defects of the mind, the incorrigible, sikap, tabiat dan tingkah laku,

Re: The  adverse disposition, idiosyncrasy, character, behaviour, personality, temperament, quirk, emotion, mood, feeling, habit, attitude, mindset, unfavourable discipline,  the undesirable and the unwanted behaviour, the defects of the mind, the incorrigible, sikap, tabiat dan tingkah laku,
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Different personal experience, knowledge, education, culture, environment, genetic, parents, upbringing, hereditary, friends, socialization, society, religion, mindset, attitude, emotions, instinct, intuition, psycology, philosophy and different structure within the brain comes to different conclusions.
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NATURE AND CHARACTER
Nature is born, character is built, and personality is developed. If nature is such, then it is not easy to change a person's nature. Neither can a dog be made into a horse nor can a cat be made into a cow. Sadi says, 'The kitten in the end proves to be a kitten. Even if it were kept on the queen's sofa, petted and kissed and loved and cared for, when the mouse came it would show that it was a cat.'
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It is very easy to talk about equality, and it is very easy to consider all kinds of excellent points of view. It is also easy to talk about wonderful moral principles; but if we see the difference there is between one soul and another, which is sometimes as wide as the distance between earth and sky, we stand helpless before natures that cannot be changed. If we say that horns can be turned into hooves and that hooves can be turned into horns it may be believed, but if we say that a person has changed his nature it will be doubted.
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Where does man's nature come from? What is it made of? How does a person get his nature? Man's nature comes from that which the soul has borrowed. It is not the being of the soul; it is that which the soul has added to itself. Just as innocence in someone shows an angelic nature, so intelligence shows the nature of the jinn, and a good manner or a sympathetic attitude shows human nature.
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The nature of a person is not the same as his false ego, but the false ego is obsessed by his nature. Everyone has brought with him on earth a certain nature, and it is not always easy to get rid of it. A lion may be trained by his keeper and may work under a certain discipline for twenty years But one day his predisposition may be awakened and he will turn on his keeper, thus showing his nature that had been hidden; it will show that he is a lion. With all the training he has received and all the humility and surrender he has displayed, he is still a lion.
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Besides a man's nature is what he has inherited from his earthly parents, either from his mother's or from his father's side; it may not be from his parents but from his grandparents, and if not from his grandparents then from his great-grandparents, or perhaps five or six generations back. There is some part of his nature that he has brought with him and it is there. It is no use denying it.
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When those who are peaceful and calm think that another person who is active and enthusiastic should also be calm and peaceful like them, when those who are thoughtful and considerate think that another person who is impulsive and adventurous should be like them, when those who have patience and endurance think that another person who is quickly aroused and temperamental should be like them – it is all impossible. The modest cannot be bold nor can the bold be modest. Every soul has its nature, and if one tries to bury it, although it will remain covered for some time, it only needs digging. Anyone can dig and find what is beneath. There may be a good nature hidden, and there may be a bad nature hidden, though for the moment one does not see it. A soul may seem to be a saint until one has spoken with him. Another soul may seem to be quite the contrary until one has investigated him, and then he may prove to be totally different.
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Some show their nature outwardly, others have their nature covered, covered under what is called character. Character is something quite different. Nature is just like the light, and character is just like the globe. If it is a yellow globe the light seems yellow; if it is a green globe the light seems green. The light seems to be of the same color as the globe; but it is the light which is the principal thing. It is either a bright light or a dim light, and that is according to the degree of light there is. That is its nature; what covers it is its character.
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Then one might ask where and how the character is built. The character is built by habit, by whatever habit one forms from childhood; and as the habit stays with one so the character is molded. If there is a habit of answering back, of interfering, of being curious, sarcastic, or ironical, or if there is a habit of being respectful, gentle, humble, or modest, if there is a habit of being proud and conceited and boastful, of pushing oneself forward, or if there is a habit of being thoughtful and considerate – according to this habit one's character is made. It is the same electric light which one sees in the most ordinary shop and in the most beautiful palace. What is the difference? It is not the difference of light. It maybe the degree of light, but very often it is the difference of the globe. Sometimes the globe is so beautiful and so costly that it changes the whole light. And it is the same with a beautiful character: it changes the whole person, so that he can be called noble or something else according to the globe that covers him.
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When we form a habit we never think about it. If it is undesirable we think that it does not matter, that it is nothing, just taking a little liberty; what is it after all, do we not seek freedom? And so by trying to seek freedom we develop habits which become our enemies. It is like finding a little hole in a garment, and then thinking that it is not necessary to mend it. It is such a small hole, nobody notices it! But one does not realize that the hole will expand, it will become larger and larger until everybody will see it.
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Another thing is that if someone has developed an undesirable habit people, as a rule, do not mention it to him. They are polite. They are kind. And so one goes on, and one believes that everything is all right because nobody says anything. Besides there are always many to welcome an undesirable habit. The one who has taken to drink will find many friends who will welcome him in their society, and the one who has formed a habit of gambling will also find sympathetic comrades to encourage him.
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Whatever path a man takes, he will find encouragement to go further on that path. Naturally, therefore, if a man is not careful as to where he is going he may end up anywhere. He may fall into any pit, any hole; and nobody comes to pick him up once he has fallen. The deeper he falls, the less people will look at him, for everyone, either consciously or unconsciously, is looking for someone who is going upward. No one is anxious to associate with someone who is going downhill. Even his best friends will leave him some day. Therefore, to study the mystery of character, to think about it and to build it, is life's main purpose; that is the chief education.
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There are some people who are interested in building their character, but at the same time there is always a conflict between their character and their nature; for the character is made by a certain habit, but the nature says, 'You must not make this a habit. I will fight with you about it.' For instance, a coarse person may have formed the habit of being very polite, but we can usually find him out if we speak with him for a little while, for then the conversation may end in impoliteness. It begins with politeness, it ends with impoliteness, because then the nature conquers the character, proving thereby that there was rudeness in the nature and that politeness was only an outer cover.
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Then there is always a struggle going on between principle and nature. Sometimes the principle subdues nature and nature surrenders, and sometimes nature subdues the principle and the principle surrenders; and there comes a great conflict. A person may seem to be very modest, and he remains modest as long as one does not know him, but when one gets to know him he may appear to be quite the contrary. Nature will clash with the character under certain conditions. A man who is lazy by nature may be in a situation where he must work. The moment he sees that nobody is looking he will sit down in a chair and doze. He will only work as long as he is watched, for by nature he is lazy, and only the conditions have made him work.
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There is another person who is told, 'This is the king's palace, you may not speak.' But he is very talkative, and when he sees that nobody is looking and that he is out of earshot, he will begin to talk as soon as he has found someone who will listen to him. He is only silent because he is obliged to be silent, but it is his nature to talk; and when he wants to change his nature it is very difficult.
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There are some who have built a character just like a cherry: outwardly soft, but inside there is hard stone. There is another character which is like a grape: it is outwardly soft and inwardly soft. There is also a walnut character, which is outwardly hard and inwardly soft. And there is a character like a pomegranate: outwardly hard and inwardly with hard pips. These differences come from both nature and character.
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An effort made to change someone's character does not always meet with success. People who want to develop a certain aspect in another's character frequently produce a kind of confusion in his soul, and very often parents and guardians who want to change the character of their son or daughter make a great mistake; they spoil the character instead of making it better. One sees thousands of cases where such mistakes have been made. There was a Maharaja in India who was a great educator. To all classes of his subjects he gave the most wonderful education, even to the very lowest. One would imagine that a ruler who was so interested in the education of every youth in his country would naturally make a success of the education of his own children, but every son of his died a drunkard, every single one of them. This shows that to wish to change the character is one thing, but to try to change it and to know how to change it is another thing.
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Sometimes a person has a tendency to exaggerate, and this develops from childhood. It is a very interesting tendency, because it gives an opportunity for the imagination to express itself; and if a person is poetical and wants to express himself, he will always show a tendency to exaggerate. It is a good tendency, but at the same time it can be carried too far, and then the virtue can become a sin. Therefore, guardians should not encourage a child in this tendency; but if it is kept under control and if the child is told that it must not exaggerate, that it may just say so much and no more, and if the child is corrected whenever it goes on doing it, then this will help the child very much.
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It is easy to help children, but it is most difficult to help the grown-up. One may change snow into water and water into ice, but to try to change a character is the most difficult thing one can ever imagine. Therefore, it is usually vain to try. But what one can do is to build one's own character; that is in one's own hands. Only, what people are most occupied with is the character of someone else; they are always thinking of the other but they never want to change themselves.
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Lastly there is personality. Personality is the finishing of character. Personality is like a cut diamond: when the character is cut all round, then it becomes like a cut diamond. As long as the personality is not developed, however much goodness and virtue a person possesses he remains an uncut diamond. Personality is the harmony of nature and character; that is what makes personality. When the nature harmonizes with the character, when there remains no conflict between these two, then a personality is born.
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Personality also has an influence on the other planes, just as character and nature have. If Farid 1 could change himself into a cow by concentration, there is nothing in this world which cannot change; but only if we want to change. The one who does not care to change will never change. But the power constantly working from within can no doubt change the nature to anything, right or wrong. The life of humanity is not only nature, it is an art, and art is an improvement on nature; through art God finishes His creation. That is why the building of the character and the developing of the personality is an art, an art by which the purpose of life is fulfilled.
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It is all right for a man who goes into a mountain cave or into the forest and says that he does not care to develop either his character or his personality. It is just as well that he should go there and not take the trouble to develop his nature. He need not change, he need not worry, he can live just like the trees and plants in nature which just grow; they do not develop themselves. But if he has to live in the midst of the crowd in this artificial world, then he must know the art of developing the character, and how to produce beauty in life.
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Among all the different schools of esotericism and mysticism the Sufi school has concerned itself most with the development of personality. As a Sufi poet says, 'If you have a diamond, if you have a ruby, what is it? If your self is not developed into a precious spirit, the diamond and the ruby are nothing.' And another Sufi poet says, 'In order to worship God angels were made. In order to eat, drink, and sleep animals were made. Why was man created? Man was created in order to develop into a person, that he may be an image of God.' Image in this verse means God's spirit, God's tendency, God's outlook, God's nature. It means that there is divine nature in man, if only he can develop it. And when that nature is developed, then personality becomes a phenomenon; such a personality spreads harmony, peace, thoughtfulness, and consideration.
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How did Sufis help their pupils, their mureeds, to develop their personality? Was it by telling them that this is right and that is wrong; or this is good and that is bad; or you must do this or you must do that? No, it was by establishing that current of sympathy through which the spirit of the teacher is reflected in the pupil, and the mureed begins to show forth his teacher in his thought, in his speech, and in his action. This training was considered most valuable among the Sufis of all ages, a training which is not given in words. For if a teacher has to correct his pupil in words it is perhaps only a scratch on the pupil, but on his own spirit it is a cut. Putting their feeling into words is the greatest pain for souls that live in the higher spheres. Subtle souls never say things that they should not say. It is not their desire to speak. The sympathetic mureed has to grasp, to feel what the teacher wishes to convey, what the teacher feels, how the teacher can be pleased, and what the teacher will be displeased with. And if the teacher has to descend to earth, so low as to have to tell it in words, then this means that there is no current. There is only a difference of two letters between worthiness and unworthiness.
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Besides it is not the teacher's responsibility to make his pupil an occultist. The Sufi teacher never wants his pupil to be come an occultist or a great psychic or a man with great power. This does not mean that he will not become powerful, but the responsibility of the teacher is to develop the personality of the mureed, that it may reflect God, that it may show God's qualities; and when that is done then the responsibility of the teacher is over. Then he can only pray for the pupil, for his well-being.
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If a person does not wish to develop his personality, he may not even develop his character, he may not develop anything; and yet he may advance, and when the time of his progress has come he will progress just the same. But we should always try to find the shortest way, and the shortest way is the development of the self.
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There are also many people who show a very beautiful tendency and nature, and yet no tendency towards the spiritual ideal. The reason is that they have not yet reached the spiritual ideal, but they are on the way, and the proof of this is that they show a beautiful character in their nature. All those teachings that are given to say and repeat, 'I am God,' are the teachings of insolence. Christ did not teach such things. Read the Beatitudes in the Bible. Has Christ not taught the development of personality? Did he not teach the building of the character? Did he not show in his life the innocence which proves the angelic heritage of man? Did he say, 'Be ye occultists,' or 'Tell people their fortunes,' or 'Correct people of their errors?' Never. What Christ taught was, 'Make your personality as it ought to be, that you may no more be the slave of the nature which you have brought with you, nor of the character which you have made in your life; but that you may show in your life the divine personality, that you may fulfill on this earth the purpose for which you have come.'
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Re: Studies have shown that people are almost incapable of making the simplest decisions without emotions.

Re: Studies have shown that people are almost incapable of making the simplest decisions without emotions.
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Think of a situation where you had bulletproof facts, reason, and logic on your side, and believed there was absolutely no way the other person could say no to your perfectly constructed argument and proposal. To do so would be impossible, you figured, because there was no other logical solution or answer.
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And then the other person dug in his heels and refused to budge. He wasn’t swayed by your logic. Were you flabbergasted?
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This is similar to what many negotiators do when they sit down at the table to hammer out a deal. They come armed with facts, and they attempt to use logic to sway the other party. They figure that by piling on the data and using reason to explain their side of the situation, they can construct a solution that is simply irrefutable—and get the other party to say yes.
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They’re doomed to fail, however, because decision-making isn’t logical, it’s emotional, according to the latest findings in neuroscience.
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A few years ago, neuroscientist Antonio Damasio made a groundbreaking discovery. He studied people with damage in the part of the brain where emotions are generated. He found that they seemed normal, except that they were not able to feel emotions. But they all had something peculiar in common: they couldn’t make decisions. They could describe what they should be doing in logical terms, yet they found it very difficult to make even simple decisions, such as what to eat. Many decisions have pros and cons on both sides—shall I have the chicken or the turkey? With no rational way to decide, these test subjects were unable to arrive at a decision.
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So at the point of decision, emotions are very important for choosing. In fact even with what we believe are logical decisions, the very point of choice is arguably always based on emotion.
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This finding has enormous implications for negotiation professionals. People who believe they can build a case for their side using reason are doomed to be poor negotiators, because they don’t understand the real factors that are driving the other party to come to a decision. Those who base their negotiation strategy on logic end up relying on assumptions, guesses, and opinions. If my side of the argument is logical, they figure, then the other side can’t argue with it and is bound to come around to my way of thinking. The problem is, you can’t assume that the other party will see things your way.
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What the negotiator can and must do, however, is create a vision for the other side to bring about discovery and decision on their part. In the end, your opponent will make the decision because he wants to. Getting him to want to, using the step-by-step methodology that is part of the Camp System, is the job of the negotiator—not trying to convince him with reason.
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You don’t tell your opponent what to think or what’s best. You help them discover for themselves what feels right and best and most advantageous to them. Their ultimate decision is based on self-interest. That’s emotional. I want this. This is good for me and my side.

There’s a detailed and systematic way to go about building vision the right way. But in general, if you can get the other party to reveal their problems, pain, and unmet objectives, then you can build a vision for them of their problem, with you and your proposal as the solution. They won’t make their decision because it is logical. They’ll make their decision because you have helped them feel that it’s to their advantage to do so.
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“What you can imagine depends on what you know.” ― Daniel C. Dennett

“What you can imagine depends on what you know.” ― Daniel C. Dennett
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Anything and everything else is crap, hearsay, gossip, bragging, speculation, propaganda, advertising and guessing.
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ROFLMAO
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And if we tolerate every piece of information as equally true we will not survive.
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ROFLMAO

Media Selections for Kranji Friday 6th January 2017

Media Selections for
Kranji Friday 6th January 2017

RACE 1

Overall

Matthew Jones

Nicholas Child

Thomas Wood

Raymond Yong

Collin Fan

The New Paper

Punters' Way

Turf Guide

Wan Bao

Shin Min

Ranking

1. ALAN

2nd

2nd

2nd

3rd

3rd

1st

1st

2. AMAZING MAN

1st

1st

3rd

1st

1st

4th

1st

3. GENIUS

4th

4th

1st

4th

4. LADY LIBERTY

3rd

3rd

1st

1st

2nd

5. FAST JET

4th

3rd

2nd

7. STARSKY

1st

8. LUCKY COMMAND

3rd

3rd

9. PRETTY ELUSIVE

4th

2nd

4th

2nd

3rd

10. TIME AFTER TIME

3rd

11. MISS WAIMATAITAI

4th

2nd

2nd

2nd

4th

2nd

12. GOLDEN BOBO

3rd

13. ROMA

4th

4th

RACE 2

Overall

Matthew Jones

Nicholas Child

Thomas Wood

Raymond Yong

Collin Fan

The New Paper

Punters' Way

Turf Guide

Wan Bao

Shin Min

Ranking

1. GROUND CONTROL

3rd

2nd

4th

3rd

4th

2. JACKS SECRET

4th

2nd

3rd

3rd

3rd

3rd

2nd

3. SACRED ARMY

3rd

4th

1st

2nd

3rd

4th

3rd

4. TYPHON

4th

5. DARCI'S BOY

1st

6. HAPPY BABY

1st

4th

1st

2nd

3rd

1st

1st

1st

7. SECRET SQUIRREL

4th

8. STAR INVINCIBLE

2nd

4th

4th

1st

1st

3rd

4th

2nd

2nd

11. AOTEAROA

1st

1st

2nd

12. SUPER GENIUS

2nd

2nd

RACE 3

Overall

Matthew Jones

Nicholas Child

Thomas Wood

Raymond Yong

Collin Fan

The New Paper

Punters' Way

Turf Guide

Wan Bao

Shin Min

Ranking

1. SURE WIN

4th

3rd

4th

4th

4th

3rd

4th

4th

3rd

2. SOUTHERN CHIEF

1st

3rd

2nd

2nd

3rd

3rd

4th

1st

1st

1st

3. BLUE DIAMOND

4th

2nd

4th

2nd

1st

2nd

3rd

4. COURT CASE

2nd

1st

3rd

1st

2nd

1st

1st

3rd

6. SUPER BRILLIANT

2nd

4th

9. LUCKY BOY

3rd

1st

1st

3rd

2nd

2nd

2nd

10. SUPERMART

4th

RACE 4

Overall

Matthew Jones

Nicholas Child

Thomas Wood

Raymond Yong

Collin Fan

The New Paper

Punters' Way

Turf Guide

Wan Bao

Shin Min

Ranking

1. CARNELIAN

3rd

4th

4th

1st

3rd

4th

4th

3rd

2nd

4th

2. CHAIRMAN WIND

2nd

3rd

1st

3rd

1st

3rd

1st

2nd

4. SPEED CRAFT

3rd

1st

1st

5. QUETZAL

4th

3rd

3rd

6. DRAGON

4th

1st

2nd

4th

2nd

2nd

7. NOVA POWER

1st

2nd

2nd

4th

1st

1st

3rd

2nd

4th

1st

8. GRAND PARIS

2nd

2nd

10. PINYIN

4th

11. URBAN LEGEND

3rd

RACE 5

Overall

Matthew Jones

Nicholas Child

Thomas Wood

Raymond Yong

Collin Fan

The New Paper

Punters' Way

Turf Guide

Wan Bao

Shin Min

Ranking

1. BILLY BRITAIN

2nd

4th

4th

4th

2. WHOSE ELSE'S

1st

1st

1st

1st

2nd

1st

2nd

1st

3rd

2nd

1st

3. MIGHTY GLORY

2nd

3rd

3rd

1st

2nd

4th

4th

1st

3rd

2nd

4. HEAVENLY HAND

4th

3rd

4th

4th

3rd

2nd

1st

3rd

5. WHITE COFFEE

3rd

4th

6. BIMALA

3rd

4th

2nd

2nd

3rd

1st

3rd

2nd

4th

RACE 6

Overall

Matthew Jones

Nicholas Child

Thomas Wood

Raymond Yong

Collin Fan

The New Paper

Punters' Way

Turf Guide

Wan Bao

Shin Min

Ranking

1. SMART VINTAGE

2nd

3rd

2nd

2nd

1st

3rd

1st

1st

1st

2. CERTAINLY

1st

1st

1st

1st

3rd

2nd

2nd

3rd

1st

2nd

2nd

3. STARPERFECT

4th

4th

3rd

4th

3rd

4th

4th

4th

4. ECLAIR FIESTA

3rd

4th

3rd

4th

2nd

1st

1st

2nd

5. SINGSURAT

4th

2nd

4th

3rd

3rd

6. MONGOLIAN CHIEF

2nd

3rd

9. SPIRIT SEVEN

4th

RACE 7

Overall

Matthew Jones

Nicholas Child

Thomas Wood

Raymond Yong

Collin Fan

The New Paper

Punters' Way

Turf Guide

Wan Bao

Shin Min

Ranking

1. KIRKS RYKER

3rd

3rd

3rd

3rd

1st

1st

3rd

2. CASING ROYAL

4th

2nd

2nd

4th

4th

1st

4th

3rd

3. VALBUENA

2nd

5. RIDE OF VALKYRIES

2nd

4th

1st

1st

4th

2nd

3rd

1st

6. ZEUS

2nd

4th

1st

3rd

7. ROBIN HOOD

1st

1st

4th

2nd

3rd

3rd

1st

4th

2nd

1st

8. TARAMEA

3rd

4th

9. KATE'S KEEPER

2nd

2nd

4th

10. SILENT ARROW

2nd

RACE 8

Overall

Matthew Jones

Nicholas Child

Thomas Wood

Raymond Yong

Collin Fan

The New Paper

Punters' Way

Turf Guide

Wan Bao

Shin Min

Ranking

1. ABSOLUTE MIRACLE

1st

1st

1st

1st

1st

1st

1st

1st

1st

2nd

1st

3. COLONEL LINCOLN

3rd

3rd

2nd

2nd

4th

4th

4th

4th

4. REALLY CAPABLE

2nd

2nd

3rd

3rd

2nd

4th

2nd

2nd

3rd

1st

2nd

5. IMPEDIMENT

4th

6. MUSCULAR SPRINTER

3rd

7. MISS BLANCHETT

4th

3rd

3rd

8. SUCCESSION

4th

4th

2nd

2nd

3rd

10. HIKO YUNIKON

4th

3rd

3rd

4th

RACE 9

Overall

Matthew Jones

Nicholas Child

Thomas Wood

Raymond Yong

Collin Fan

The New Paper

Punters' Way

Turf Guide

Wan Bao

Shin Min

Ranking

1. FAITHFULLY

2nd

3rd

1st

1st

2nd

4th

1st

2nd

2nd

2. FINE CHOICE

3rd

3. SUPERSONICSURPRISE

3rd

1st

2nd

3rd

4th

1st

3rd

1st

4th

4. LIM'S SHINE

4th

4th

4th

2nd

2nd

2nd

3rd

3rd

5. LOUEY VELOCE

1st

2nd

3rd

2nd

1st

3rd

1st

1st

4th

1st

8. SING ROULETTE

4th

4th

2nd

4th

9. AMAZEALOT

4th

3rd

10. LUCKY SUGAR

3rd

Value Bet

Special Bet

Matthew Jones

RACE 7 - 2. CASING ROYAL

Matthew Jones

RACE 6 - 2. CERTAINLY

Nicholas Child

RACE 7 - 6. ZEUS

Nicholas Child

RACE 8 - 1. ABSOLUTE MIRACLE

Thomas Wood

RACE 4 - 1. CARNELIAN

Thomas Wood

RACE 2 - 11. AOTEAROA

Raymond Yong

RACE 3 - 4. COURT CASE

Raymond Yong

RACE 8 - 1. ABSOLUTE MIRACLE

Collin Fan

RACE 3 - 3. BLUE DIAMOND

Collin Fan

RACE 7 - 6. ZEUS

The New Paper

RACE 3 - 4. COURT CASE

The New Paper

RACE 7 - 7. ROBIN HOOD

Punters' Way

NIL

Punters' Way

RACE 8 - 1. ABSOLUTE MIRACLE

Turf Guide

NIL

Turf Guide

RACE 8 - 1. ABSOLUTE MIRACLE

Wan Bao

RACE 5 - 4. HEAVENLY HAND

Wan Bao

RACE 6 - 1. SMART VINTAGE

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