Your quest for franchisee justice will lead you to a “white knight” lawyer who will betray you.

September 2, 2013

The franchise bar appears to 1st time user franchisees as fundamentally fair, adversarial and zero sumThat is a dangerous myth.

(c) Walker Art Gallery; Supplied by The Public Catalogue Foundation

The economic incentives for the “franchisee-friendly attorneys” are to give the pretence of a fair fight (definition: an attempt to make something that is not the case appear true OED) since your being sold-out can be easily explained. Franchisee stupidity and shortsightedness is the most cited, least reality-based reason given.

Answer:

Your franchisee attorney will defect on 100% of all large cases because the franchise industry is effectively a single-payer industry for legal services (franchisors: +95%). As in other human waste treatment systems, the franchise bar functions to let pass the little cases go to trial (to keep the payers fearful and motivated) but skims off the large chunks for the elite 2 firms.

Question:

Why would any franchisor pay out 100% of a massive claim to a group of franchisees for multi-year bad faith dealings when they could cut two cheques (1. their own lawyers and 2. your attorney) to manage the case to a “satisfactory conclusion”? Would 10 per cent of what franchisees are owed be a reasonably figure?

If you were a rational, profit-maximizing multi-decade career Big Franchising professional (who has their own very high sunk costs invested in the status quo industry practices and structure, btw), Wouldn’t YOU just keep your mouth shut, turn a blind eye and play along, too?

There are ways to deal with these perfectly explainable and rational, multiple-level credence good dangers but you may need to start serving legitimate authority instead of the posers that scatter when the light switch goes on the industry.

Sir Galahad:The Quest of the Holy Grail,  Arthur Hughes, 1870.


…unnatural men, machine men, with machine minds and machine hearts.

July 22, 2012

…men will rise above their hate, their greed and brutality.

The Great Dictator, 1940

“Speak – it is our only hope” “Hope –

I’m sorry but I don’t want to be an Emperor – that’s not my business – I don’t want to rule or conquer anyone. I should like to help everyone if possible, Jew, gentile, black man, white. We all want to help one another, human beings are like that.

We all want to live by each other’s happiness, not by each other’s misery. We don’t want to hate and despise one another. In this world there is room for everyone and the earth is rich and can provide for everyone.

The way of life can be free and beautiful.

But we have lost the way. Greed has poisoned men’s souls – has barricaded the world with hate; has goose-stepped us into misery and bloodshed. We have developed speed but we have shut ourselves in: machinery that gives abundance has left us in want. Our knowledge has made us cynical, our cleverness hard and unkind. We think too much and feel too little: More than machinery we need humanity; More than cleverness we need kindness and gentleness. Without these qualities, life will be violent and all will be lost. The airplane and the radio have brought us closer together. The very nature of these inventions cries out for the goodness in men, cries out for universal brotherhood for the unity of us all. Even now my voice is reaching millions throughout the world, millions of despairing men, women and little children, victims of a system that makes men torture and imprison innocent people. To those who can hear me I say “Do not despair”.

The misery that is now upon us is but the passing of greed, the bitterness of men who fear the way of human progress: the hate of men will pass and dictators die and the power they took from the people , will return to the people and so long as men die [now] liberty will never perish. . .

Soldiers – don’t give yourselves to brutes, men who despise you and enslave you – who regiment your lives, tell you what to do, what to think and what to feel, who drill you, diet you, treat you as cattle, as cannon fodder.

Don’t give yourselves to these unnatural men, machine men, with machine minds and machine hearts. You are not machines. You are not cattle. You are men. You have the love of humanity in your hearts. You don’t hate – only the unloved hate. Only the unloved and the unnatural. Soldiers – don’t fight for slavery, fight for liberty.

In the seventeenth chapter of Saint Luke it is written “the kingdom of God is within man ” – not one man, nor a group of men – but in all men – in you, the people.

You the people have the power, the power to create machines, the power to create happiness. You the people have the power to make life free and beautiful, to make this life a wonderful adventure. Then in the name of democracy let’s use that power – let us all unite. Let us fight for a new world, a decent world that will give men a chance to work, that will give you the future and old age and security. By the promise of these things, brutes have risen to power, but they lie. They do not fulfil their promise, they never will. Dictators free themselves but they enslave the people. Now let us fight to fulfil that promise. Let us fight to free the world, to do away with national barriers, do away with greed, with hate and intolerance. Let us fight for a world of reason, a world where science and progress will lead to all men’s happiness.

Soldiers – in the name of democracy, let us all unite!

[. . .]

Hannah can you hear me? Wherever you are, look up Hannah. The clouds are lifting – the sun is breaking through. We are coming out of the darkness into the light. We are coming into a new world. A kindlier new world where men will rise above their hate, their greed and brutality.

The soul of man has been given wings – and at last he is beginning to fly. He is flying into the rainbow – into the light of hope – into the future, the glorious future that belongs to you, to me and to all of us. Look up, Hannah. Look up.

Hannah, did you hear that?

Listen.


The arrival of chaos should be regarded as extremely good news.

July 7, 2012

Chögyam Trungpa Rinpoche (1939 – 1987) was a Buddhist meditation master and holder of both the Kagyu and Nyingma lineages, the eleventh Trungpa tülku, a tertön, supreme abbot of the Surmang monasteries, scholar, teacher, poet, artist, and originator of a radical re-presentation of Shambhala vision.

Recognized both by Tibetan Buddhists and by other spiritual practitioners and scholars as a preeminent teacher of Tibetan Buddhism, he was a major, albeit controversial, figure in the dissemination of Tibetan Buddhism to the West, founding Vajradhatu and Naropa University and establishing the Shambhala Training method.

A WarriorIf you are a warrior, decency means that you are not cheating anybody at all. You are not even about to cheat  anybody. There is a sense of straightforwardness and simplicity. With setting-sun vision, or vision based on cowardice, straightforwardness is always a problem. If people have some story or news to tell somebody else, first of all they are either excited or disappointed. Then they begin to figure out how to tell their news. They develop a plan, which leads them completely away from simply telling it. By the time a person hears the news, it is not news at all, but opinion. It becomes a message of some kind, rather than fresh, straightforward news. Decency is the absence of strategy. It is of utmost importance to realize that the warrior’s approach should be simple-minded sometimes, very simple and straightforward. That makes it very beautiful: you having nothing up your sleeve; therefore a sense of genuineness comes through. That is decency.


There are only two fatherlands in the world:…

June 17, 2012

…that of the exploited and that of the exploiters.

Looking for a “strong” franchise leader?

Words I have heard franchisors say:

Blood alone moves the wheels of history.

The truth is that men are tired of liberty.

The history of saints is mainly the history of insane people.

The mass, whether it be a crowd or an army, is vile.

– Benito Mussolini (1883-1945) Italian politician, advertising executive/communicator

Happy Father’s Day


Can fighting and not-fighting, both, at the same time be the best?

April 6, 2011

Of course.

[VisitSteve.com]


The war against war is going to be no holiday excursion or camping party.

March 12, 2011

If you care enough for a result, you will most certainly attain it.

I saw a moving sight the other morning before breakfast in a little hotel where I slept in the dusty fields. The young man of the house shot a little wolf called coyote in the early morning. The little heroic animal lay on the ground, with his big furry ears, and his clean white teeth, and his little cheerful body, but his little brave life was gone. It made me think how brave all living things are. Here little coyote was, without any clothes or house or books or anything, with nothing to pay his way with, and risking his life so cheerfully — and losing it — just to see if he could pick up a meal near the hotel. He was doing his coyote-business like a hero, and you must do your boy-business, and I my man-business bravely, too, or else we won’t be worth as much as a little coyote.

Pessimism leads to weakness, optimism to power.

All the higher, more penetrating ideals are revolutionary. They present themselves far less in the guise of effects of past experience than in that of probable causes of future experience.

A paradise of inward tranquility seems to be faith’s usual result.

I have often thought that the best way to define a man’s character would be to seek out the particular mental or moral attitude in which, when it came upon him, he felt himself most deeply and intensely active and alive. At such moments there is a voice inside which speaks and says: “This is the real me!”

William James [1842 – 1910] psychologist, MD, philosopher


Franchisors only operate in a war economy

March 5, 2011

Lying to and degrading human beings is violent.

It is an act of war, although 93.2% of franchisees fail to perceive the it.

Their principles go no farther than their pay cheque (see mercenaries).

[eXperi-MENTAL]


We use our habitual patterns to seal ourselves off and to build ourselves up

March 2, 2011

Overcoming Habitual Patterns
“The process of freeing yourself from arrogance and cutting off your habitual tendencies is a a very drastic measure, but it is necessary in order to help others in this world.

Arrogance comes from lack of gentleness, as we have discussed already. But beyond that, lack of gentleness comes from relying on habitual patterns of behavior. So habitual patterns are also an obstacle to invoking drala. By clinging to habitual behavior, we are cutting ourselves off from the warrior’s world. Habitual patterns are almost like reflexes: when we are shocked, we panic, and when we are attacked, we become defensive. On a more subtle level, we use habitual patterns to hide our self-consciousness. When we feel inadequate, we employ habitual responses to patch up our self-image: we invent excuses to shield our inadequacies from other people. Our standard emotional responses are often reflections of habitual patterns, as are mental fatigue, restlessness, irritation over something we don’t like, and many of our desires. We use our habitual patterns to seal ourselves off and to build ourselves up.

The Japanese have an interesting term, toranoko, which literally means “tiger cub.” It is a pejorative term. When you call someone a toranoko, you mean that he is a paper tiger, someone who appears brave but is actually a coward. That is the description of clinging to habitual patterns. You may make feeble attempts to expose your cowardice. Using eloquent language, you may make a confession, saying.”I know I’m not all that fearless,” but even your confession is still an expression of toranoko, a fat tiger cub who is afraid of his own shadow, afraid to jump and play with the other cubs. p. 121

[Shambhala: The Sacred Path of the Warrior]


How to Invoke Magic

February 28, 2011

“When you express gentleness and precision in your environment, then real brilliance and power can descent onto that situation. If you try to manufacture that presence out of your own ego, it will never happen. You cannot own the power and the magic of this world. It is always available, but it does not belong to anyone.

The phenomenal world that all human beings experience is fickle and flexible and also merciless. You often wonder whether you can ride on that fickle and merciless situation or whether it is going to ride on you. To use an analogy, either you are riding on a donkey or the donkey is riding on you. Ordinarily, in your experience of the world it is questionable who is riding on whom. The more you struggle to gain the upper hand, the more speed and aggression you manufacture to overcome your obstacles, the more you become subject to the phenomenal world. The real challenge is to transcend that duality altogether. It is possible to contact energy that is beyond dualism, beyond aggression – energy that is neither for you nor against you. That is the energy of drala.

Drala is not a god or spirit, but fundamentally it is connecting the wisdom of your own being with the power of things as they are. If you are able to connect those two things, out of that, you can discover magic in everything. But there is still a question as to what it is that allows you to make that connection. In the last chapter, the drala principle was likened to the sun. Although the sun is always in the sky, what is it that causes you to look up and see that it is there? Although magic is always available, what allows you to discover it? The basic definition of drala is “energy beyond aggression.” The only way to contact that energy is to experience a gentle state of being in yourself. So the discovery of drala is not coincidental. To connect with the fundamental magic of reality, there has to be gentleness and openness in you already. Otherwise, there is no way to recognize the energy of nonaggression, the energy of drala, in the world. So the individual training and discipline of the Shambhala warrior are the necessary foundation for experiencing drala.

The setting-sun world, based on fear of oneself and fear of death, has no connection to drala principle. The cowardice and aggression of the setting-sun outlook actually dispel any magical possibilities, any possibilities of experiencing the genuine and brilliant qualities of reality. The opposite of setting-sun outlook and the way to invoke drala is to manifest the vision of the Great Eastern Sun. Great Eastern Sun vision, which we discussed in earlier chapters, is the expression of true human goodness, based not on arrogance or aggression, but on gentleness and openness. It is the way of the warrior.

The essence of this way or path is transcending cowardice and manufacturing bravery. That is the best and only way to invoke drala: by creating an atmosphere of bravery. We have already talked in earlier chapters about the qualities of bravery. The fundamental aspect of bravery is being without deception. Deception in this case is self-deception, doubting yourself so that you can only descend onto your existence when you have properly prepared the ground. If there is the slightest deception, you will dispel drala. From that point of view, deception is the magic of the setting sun.

Usually if we say someone is brave, we mean that he is not afraid of any enemy or he is willing to die for a cause or he is never intimidated. The Shambhala understanding of bravery is quite different. Here bravery is the courage to be – to live in the world without any deception and with tremendous kindness and caring for others. You might wonder how this can bring magic into your life. The ordinary idea of magic is that you can conquer the elements, so that you can turn earth into fire or fire into water to ignore the law of gravity and fly. But true magic is the magic of reality, as it is: the earth of earth, the water of water – communicating with the elements so that, in some sense, they become one with you. When you develop bravery, you make a connection with the elemental quality of existence. Bravery begins to heighten your existence, that is, to bring out the brilliant and genuine qualities of your environment and of your own being. So you begin to contact the magic of reality – which is already there in some sense. You actually can attract the power and strength and the primordial wisdom that arise from the cosmic mirror.” p. 109

[Shambbhala: The Sacred Path of the Warrior]

Shambhala Training


The warrior who experiences windhorse feels the joy and sorrow of love in everything he does.

February 25, 2011

Letting Go
“When you live your life in accordance with basic goodness, then you develop natural elegance. Your life can be spacious and relaxed, without having to be sloppy. You can actually let go of your depression and embarrassment about being a human being, and you can cheer up.

Everyone has experienced a wind of energy or power in their lives. For example, athletes feel a surge of energy when they are engaged in their sport. Or a person may experience a torrent of love or passion for another human being to whom he or she is attracted. Sometimes, we feel energy as a cool breeze of delight rather than a strong wind. For example, when you are hot and perspiring, if you take a shower, you feel so delightfully cool and energized at the same time.

Normally, we think that this energy comes from a definite source or has a particular cause. We associate it with the situation in which we become so energized. Athletes may become addicted to their sport because of the “rush” they experience. Some people become addicted to falling in love over and over again because they feel so good and alive when they are in love. The result of letting go is that you discover a bank of self-existing energy that is always available to you – beyond any circumstance. It actually comes from nowhere, but it is always here. It is the energy of basic goodness.

This self-existing energy is called windhorse in the Shambhala teachings. The wind principle is that the energy of basic goodness is strong and exuberant and brilliant. It can actually radiate tremendous power in your life. But at the same time, basic goodness can be ridden, which is the principle of the horse. By following the disciplines of warriorship, particularly the discipline of letting go, you can harness the wind of goodness. In some sense the horse is never tamed – basic goodness never becomes your personal possession. But you can invoke and provoke the uplifted energy of basic goodness in your life. You begin to see how you can create basic goodness for yourself and others on the spot, fully and ideally, not only on a philosophical level, but on the concrete, physical level. When you contact the energy of the windhorse, you can naturally let go of worrying about your own state of mind and you can begin to think of others. You feel a longing to share your discovery of goodness with your brothers and sisters, your mother and father, friends of all kinds who would also benefit from the message of basic goodness. So discovering windhorse is, first of all, acknowledging the strength of basic goodness in yourself and then fearlessly projecting that state of mind to others.

Experiencing the upliftedness of the world is a joyous situation, but it also brings sadness. It is like falling in love. When you are in love, being with your lover is both delightful and very painful. You feel both joy and sorrow. That is not a problem; in fact, it is wonderful. It is the ideal human emotion. The warrior who experiences windhorse feels the joy and sorrow of love in everything he does. He feels hot and cold, sweet and sour, simultaneously. Whether things go well or things go badly, whether there is success or failure, he feels sad and delighted at once.”  p. 85

[Shambhala: The Sacred Path of the Warrior]


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