Anatomy Of Peace Quotes

What drains your spirit drains your body. What fuels your spirit fuels your body.

There is a question I have learned to ask myself when I am feeling bothered about others: am I holding myself to the same standard I am demanding of them?

The Anatomy of Conflict: If there is no communication then there is no respect. If there is no respect then there is no caring. If there is no caring then there is no understanding. If there is no understanding then there is no compassion. If there is no compassion then there is no empathy. If there is no empathy then there is no forgiveness. If there is no forgiveness then there is no kindness. If there is no kindness then there is no honesty. If there is no honesty then there is no love. If there is no love then God doesn't reside there. If God doesn't reside there then there is no peace. If there is no peace then there is no happiness. If there is no happiness ----then there IS CONFLICT BECAUSE THERE IS NO COMMUNICATION!

...no conflict can be solved so long as all parties are convinced they are right. Solution is possible only when at least one party begins to consider how he might be wrong.

Seeing an equal person as an inferior object is an act of violence

Because if you are the mess, you can clean it. Improvement doesn't depend on others.

...when I betray myself, others' faults become immediately inflated in my heart and mind. I begin to 'horribilize' others. That is, I begin to make them out to be worse than they really are. And I do this because the worse they are, the more justified I feel.

Most wars between individuals are of the 'cold' rather than the 'hot' variety---lingering resentment, for example, grudges long held, resources clutched rather than shared, help not offered. These are the acts of war that most threaten our homes and workplaces.

The more sure I am that I'm right, the more likely I will actually be mistaken. My need to be right makes it more likely that I will be wrong! Likewise, the more sure I am that I am mistreated, the more likely I am to miss ways that I am mistreating others myself. My need for justification obscures the truth.

In every moment...we choose to see others either as people like ourselves or as objects. They either count like we do or they don't.

Bruises heal more quickly than emotional scars do.

A solution to the inner war solves the outer war as well.

As painful as it is to receive contempt from another, it is more debilitating by far to be filled with contempt for another.

...whenever i dehumanize another, I necessarily dehumanize all that is human---including myself.

Have you ever been in a conflict with someone who thought he was wrong. If you are not wrong, then you will be willing to consider how you might be mistaken.

So if we are going to find lasting solutions to difficult conflicts or external wars we find ourselves in, we first need to find our way out of the internal wars that are poisoning our thoughts, feelings, and attitudes toward others. If we can't put an end to the violence within us, there is no hope for putting an end to the violence without.

People whose hearts are at war toward others can't consider others' objections and challenges enough to be able to find a way through them.

If we have deep problems, it's because we are failing at the deepest part of the solution. And when we fail at this deepest level, we invite our own failure.

My disability was my justification! It was my excuse for failing to engage with the world.

Human anatomy is horribly unsuited for outer space. The astroengineers lost sleep over this but not the science fiction writers, who being artists simply didn't mention it.

Most problems in life are not solved merely by correction.

But like many who are lonely, I was more preoccupied with others than were those who lived to socialize...Everyone I hated was always with me, even when I was alone. They had to be, for I had to remember what and why I hated in order to remind myself to stay away from them.

If you see people of a particular race or culture as objects, your view of them is racist, whatever your color or lack of color or you power or lack of power.

When you begin to see others as people,’ Ben told me, ‘issues related to race, ethnicity, religion, and so on begin to look and feel different. You end up seeing people who have hopes, dreams, fears, and even justifications that resemble your own.

the way we can know if we’ve betrayed ourselves is by whether we are still desiring to be helpful.

But none of that is possible,” he continued, “if my heart is at war. A heart at war needs enemies to justify its warring. It needs enemies and mistreatment more than it wants peace.

If we are poor learners, our teaching will be ineffective.

... if I'm sure I'm right, there is little hope of seeing where I am failing. So I keep trying the same old things-

Seeing an equal person as an inferior object is an act of violence...It hurts as much as a punch to the face. In fact, in many ways it hurts more. Bruises heal more quickly than emotional scars do.

Seeing an equal person as an inferior object is an act of violence, Lou. It hurts as much as a punch to the face. In fact, in many ways it hurts more. Bruises heal more quickly than emotional scars do.

The deepest way in which we are right or wrong,” he continued, “is in our way of being toward others. I can be right on the surface—in my behavior or positions—while being entirely mistaken beneath, in my way of being.

We can treat our children fairly, for example, but if our hearts are warring toward them while we're doing it, they won't think they're being treated fairly at all. In fact, they'll respond to us as if they weren't being treated fairly.

In the way we regard our children, our spouses, neighbors, colleagues, and strangers, we choose to see others either as people like ourselves or as objects.They either count like we do or they don't. In the former case we regard them as we regard ourselves, we say our hearts are at peace toward them. In the latter case, since we systematically view them as inferior, we say our hearts are at war.

If the seventeenth through the nineteenth centuries were, in many countries of the West, times of accelerating social power, and a corollary increase in freedom, peace, and material welfare, the twentieth century has been primarily an age in which State power has been catching up—with a consequent reversion to slavery, war, and destruction.43 In

Don’t misunderstand,” Yusuf added. “Despite our best efforts, we may find that some battles are unavoidable. Some around us will still choose war. May we in those cases remember what we learned from Saladin: that while certain outward battles may need to be fought, we can nevertheless fight them with hearts that are at peace. “And may we remember the deeper lesson as well: that your and my and the world’s hoped-for outward peace depends most fully not on the peace we seek without but on the peace we establish within.

A choice to betray myself,” he said, “is a choice to go to war.

we and our enemies are perfect for each other. Each of us gives the other reason never to have to change.

What are you afraid of, Lou?” “Afraid? I’m not afraid of anything,” Lou

I don’t feel the same now. Which means that he hasn’t caused me to feel how I’ve felt. I’ve always had the choice.

no conflict can be solved so long as all parties are convinced they are right. Solution is possible only when at least one party begins to consider how he might be wrong.

In war, State power is pushed to its ultimate, and, under the slogans of “defense” and “emergency,” it can impose a tyranny upon the public such as might be openly resisted in time of peace.

Those who claim to be intelligent and you as fool, forget the basic anatomy, a fool does not figure out the result, whereas the so called intellect wrestles himself to get the result, now tell me who is at peace?

appreciate the time and effort you have devoted to this. You have been pondering your lives in bold ways. I hope you will be both troubled and inspired as a result: troubled because you know that the box is always just a choice away but hopeful for the very same reason because freedom from the box is also just a choice away—a choice that is available to us in every moment.

A man can do something for peace without having to jump into politics. Each man has inside him a basic decency and goodness. If he listens to it and acts on it, he is giving a great deal of what it is the world needs most. It is not complicated but it takes courage. It takes courage for a man to listen to his own goodness and act on it. Do we dare to be ourselves? This is the question that counts.

Another characteristic of conflicts such as these,” he said, gesturing toward the board, “is the propensity to demonize others. One way we do this is by lumping others into lifeless categories—bigoted whites, for example, lazy blacks, crass Americans, arrogant Europeans, violent Arabs, manipulative Jews, and so on. When we do this, we make masses of unknown people into objects and many of them into our enemies.

So, for example, if I had been raised in a critical or demanding environment, it might have been easier for me, relatively speaking, to find refuge in worse-than or need-to-be-seen-as justifications. Those who were raised in affluent or sanctimonious environments, on the other hand, may naturally gravitate to better-than and I-deserve justifications, and so on. Need-to-be-seen-as boxes might easily arise in such circumstances as well. “But the key point, and the point that is the same for all of us, is that we all grab for justification, however we can get it. Because grabbing for justification is something we do, we can undo it. Whether we find justification in how we are worse or in how we are better, we can each find our way to a place where we have no need for justification at all. We can find our way to peace—deep, lasting, authentic peace—even when war is breaking out around us.

Hippocrates asked the reason why he laughed. He told him, at the vanities and the fopperies of the time, to see men so empty of all virtuous actions, to hunt so far after gold, having no end of ambition; to take such infinite pains for a little glory, and to be favoured of men; to make such deep mines into the earth for gold, and many times to find nothing, with loss of their lives and fortunes. Some to love dogs, others horses, some to desire to be obeyed in many provinces,{233} and yet themselves will know no obedience.{234} Some to love their wives dearly at first, and after a while to forsake and hate them; begetting children, with much care and cost for their education, yet when they grow to man's estate,{235} to despise, neglect, and leave them naked to the world's mercy.{236} Do not these behaviours express their intolerable folly? When men live in peace, they covet war, detesting quietness,{237} deposing kings, and advancing others in their stead, murdering some men to beget children of their wives. How many strange humours

First of all,” he began, “we’ve talked about two ways of being: one with the heart at war, where we see others as objects, and the other with the heart at peace, where we see others as people. And you’ll remember that we learned that we can do almost any behavior, whether hard, soft, or in between, in either of these ways. Here are two questions for you then: If we can do almost any outward behavior with our hearts either at peace or at war, why should we care which way we are being? Does it matter?” “Yes,” Carol answered. “It definitely matters.

another important function of the learning level of the pyramid is that it keeps reminding us that we might be mistaken in our views and opinions. Maybe an objective I’ve been insisting upon at work is unwise, for example. Or maybe a strategy I’ve been taking with my child is hurtful. Or maybe the lesson structure we had planned isn’t working, and so on. The learning level of the pyramid keeps inviting us toward humility. It reminds us that the person or group we wish would change may not be the only one who needs to change! It continually invites us to hone our views and opinions.

I hear news every day, and those ordinary rumors of war, plagues, fires, inundations, thefts, murders, massacres, meteors, comets, spectrums, prodigies, apparitions, of towns taken, cities besieged in France, Germany, Turkey, Persia, Poland, etc., daily musters and preparations, and such like, which these tempestuous times afford, battles fought, so many men slain, monomachies, shipwrecks, piracies, and sea-fights, peace, leagues, strategems, and fresh alarms. […] Thus I daily hear, and such like, both private and public news. Amidst the gallantry and misery of the world; jollity, pride, perplexities, and cares, simplicity and villany; subtlety, knavery, candour and integrity, mutually mixed and offering themselves, I rub on in a private life; as I have still lived, so I now continue, as I was content from the first, left to a solitary life, and mine own domestick discontents: saving that sometimes, not to tell a lie, as Diogenes went into the city, and Democritus to the haven, to see fashions,I did for my recreation now and then walk abroad, lookinto the world, and could not choose but make some little observation, not so wise an observer as a plain rehearser, not as they did to scoff or laugh at all, but with a mixed passion.

This is Earth Where each breath and step is none but progression toward death. Where pain is the loud and bloody birthing ground for peace. Our cowardice saves us from nothing in a world where bravery was never a choice. It leaks like sweat from the pores It's dried in the sun of our commitment to live. Where a trillion lives are spinning through the cosmos, at a thousand miles per hour with no destination in sight. Our faith is placed in the colour of our blood, in the salt of our tears. Where the heart is broken and it keeps of beating just the same. Where love is the only evidence we have that God exists something greater than ourselves and the blindness with which we fumble through life. Our cowardice saves us from nothing in a world where bravery was never a choice. Where no matter how careful you are, you will die. some of us simply arrive at death safely. But in honest defeat, with a life half lived. Drenched in the sweat of our own cowardice, having made no commitment to fully live. Where in some distant desert, a flower opens, offering its frailty to the world. And therein lies its strength. A coward is incapable of love. And so he has no evidence that God exists, something greater than himself. Our cowardice saves us from nothing in a world where bravery was never a choice... So love because This is Earth. This is Earth.

To the infra-human specimens of this benighted scientific age the ritual and worship connected with the art of healing as practiced at Epidaurus seems like sheer buncombe. In our world the blind lead the blind and the sick go to the sick to be cured. We are making constant progress, but it is a progress which leads to the operating table, to the poor house, to the insane asylum, to the trenches. We have no healers – we have only butchers whose knowledge of anatomy entitles them to a diploma, which in turn entitles them to carve out or amputate our illnesses so that we may carry on in cripple fashion until such time as we are fit for the slaughterhouse. We announce the discovery of this cure and that but make no mention of the new diseases which we have created en route. The medical cult operates very much like the war office – the triumphs which they broadcast are sops thrown out to conceal death and disaster. The medicos, like the military authorities, are helpless; they are waging a hopeless fight from the start. What man wants is peace in order that he may live. Defeating our neighbor doesn’t give peace any more than curing cancer brings health. Man doesn’t begin to live through triumphing over his enemy nor does he begin to acquire health through endless cures. The joy of life comes through peace, which is not static but dynamic. No man can really say that he knows what joy is until he has experienced peace. And without joy there is no life, even if you have a dozen cars, six butlers, a castle, a private chapel and a bomb-proof vault. Our diseases are our attachments, be they habits, ideologies, ideals, principles, possessions, phobias, gods, cults, religions, what you please. Good wages can be a disease just as much as bad wages. Leisure can be just as great a disease as work. Whatever we cling to, even if it be hope or faith, can be the disease which carries us off. Surrender is absolute: if you cling to even the tiniest crumb you nourish the germ which will devour you. As for clinging to God, God long ago abandoned us in order that we might realize the joy of attaining godhood through our own efforts. All this whimpering that is going on in the dark, this insistent, piteous plea for peace which will grow bigger as the pain and the misery increase, where is it to be found? Peace, do people imagine that it is something to cornered, like corn or wheat? Is it something which can be pounded upon and devoured, as with wolves fighting over a carcass? I hear people talking about peace and their faces are clouded with anger or with hatred or with scorn and disdain, with pride and arrogance. There are people who want to fight to bring about peace- the most deluded souls of all. There will be no peace until murder is eliminated from the heart and mind. Murder is the apex of the broad pyramid whose base is the self. That which stands will have to fall. Everything which man has fought for will have to be relinquished before he can begin to live as man. Up till now he has been a sick beast and even his divinity stinks. He is master of many worlds and in his own he is a slave. What rules the world is the heart, not the brain, in every realm our conquests bring only death. We have turned our backs on the one realm wherein freedom lies. At Epidaurus, in the stillness, in the great peace that came over me, I heard the heart of the world beat. I know what the cure is: it is to give up, to relinquish, to surrender, so that our little hearts may beat in unison with the great heart of the world.

We can dismiss any notion that the Nazi regime murdered Jews in order to gratify German public opinion. It took elaborate precautions to hide these actions from the German people and from foreign observers. In official documents the responsible authorities referred to the killings with euphemisms like Sonderbehandlung (“special handling”), and undertook major operations to eliminate all traces of them, at a time when men and materiel could hardly be spared from the fighting. At the same time, there was no particular effort to keep the secret from German troops on the eastern front, many of whom were regularly assigned to participate. Some soldiers and officials photographed the mass executions and sent pictures home to their families and girlfriends.57 Many thousands of soldiers, civil administrators, and technicians stationed in the eastern occupied territories were eyewitnesses to mass killings. Many more thousands heard about them from participants. The knowledge inside Germany that dreadful things were being done to Jews in the east was “fairly widespread.” As long as disorderly destruction such as the shop-front smashings, beatings, and murders of Kristallnacht did not take place under their windows, most of them let distance, indifference, fear of denunciation, and their own sufferings under Allied bombing stifle any objections. In the end, radicalized Nazism lost even its nationalist moorings. As he prepared to commit suicide in his Berlin bunker in April 1945, Hitler wanted to pull the German nation down with him in a final frenzy. This was partly a sign of his character—a compromise peace was as unthinkable for Hitler as it was for the Allies. But it also had a basis within the nature of the regime: not to push forward was to perish. Anything was better than softness.59

Yatima found verself gazing at a red-tinged cluster of pulsing organic parts, a translucent confusion of fluids and tissue. Sections divided, dissolved, reorganised. It looked like a flesher embryo – though not quite a realist portrait. The imaging technique kept changing, revealing different structures: Yatima saw hints of delicate limbs and organs caught in slices of transmitted dark; a stark silhouette of bones in an X-ray flash; the finely branched network of the nervous system bursting into view as a filigreed shadow, shrinking from myelin to lipids to a scatter of vesicled neurotransmitters against a radio-frequency MRI chirp. There were two bodies now. Twins? One was larger, though – sometimes much larger. The two kept changing places, twisting around each other, shrinking or growing in stroboscopic leaps while the wavelengths of the image stuttered across the spectrum. One flesher child was turning into a creature of glass, nerves and blood vessels vitrifying into optical fibres. A sudden, startling white-light image showed living, breathing Siamese twins, impossibly transected to expose raw pink and grey muscles working side by side with shape-memory alloys and piezoelectric actuators, flesher and gleisner anatomies interpenetrating. The scene spun and morphed into a lone robot child in a flesher's womb; spun again to show a luminous map of a citizen's mind embedded in the same woman's brain; zoomed out to place her, curled, in a cocoon of optical and electronic cables. Then a swarm of nanomachines burst through her skin, and everything scattered into a cloud of grey dust. Two flesher children walked side by side, hand in hand. Or father and son, gleisner and flesher, citizen and gleisner... Yatima gave up trying to pin them down, and let the impressions flow through ver. The figures strode calmly along a city's main street, while towers rose and crumbled around them, jungle and desert advanced and retreated. The artwork, unbidden, sent Yatima's viewpoint wheeling around the figures. Ve saw them exchanging glances, touches, kisses – and blows, awkwardly, their right arms fused at the wrists. Making peace and melting together. The smaller lifting the larger on to vis shoulders – then the passenger's height flowing down to the bearer like an hourglass's sand.

Ultimately, my effectiveness at each level of the pyramid depends on the deepest level of the pyramid— my way of being. “I can put all the effort I want into trying to build my relationships,” Yusuf said, “but if I’m in the box while I’m doing it, it won’t help much. If I’m in the box while I’m trying to learn, I’ll only end up hearing what I want to hear. And if I’m in the box while I’m trying to teach, I’ll invite resistance in all who listen.” Yusuf looked around at the group. “My effectiveness in everything above the lowest level of the pyramid depends on the lowest level. My question for you is why?” Everyone looked at the pyramid. “You might try looking at the Way-of-Being Diagram from yesterday,” Yusuf said. “I get it,” Lou said after a moment. “What?” Yusuf asked. “What are you seeing?” “Well, the Way-of-Being Diagram tells us that almost any outward behavior can be done in either of two ways—with a heart that’s at war or a heart that’s at peace.” “Yes,” Yusuf agreed. “And what does that have to do with the Influence Pyramid?” “Everything above the lowest level of the pyramid is a behavior,” Lou answered. “Exactly,” Yusuf said. “So anything I do to build relationships, to learn, to teach, or to correct can be done either in the box or out. And as we learned yesterday from the Collusion Diagram, when I act from within the box, I invite resistance. Although there are two ways to invade Jerusalem, only one of those ways invites cooperation. The other sows the seeds of its own failure. So while the pyramid tells us where to look and what kinds of things to do in order to invite change in others, this last lesson reminds us that it cannot be faked. The pyramid keeps helping me to remember that I might be the problem and giving me hints of how I might begin to become part of a solution. A culture of change can never be created by behavioral strategy alone. Peace—whether at home, work, or between peoples—is invited only when an intelligent outward strategy is married to a peaceful inward one. “This is why we have spent most of our time together working to improve ourselves at this deepest level. If we don’t get our hearts right, our strategies won’t much matter. Once we get our hearts right, however, outward strategies matter a lot. The virtue of the pyramid is that it reminds us of the essential foundation—change in ourselves—while also revealing a behavioral strategy for inviting change in others. It reminds us to get out of the box ourselves at the same time that it tells us how to invite others to get out as well.

Think about it: if I’m sure I’m right, there is little hope of seeing where I am failing. So I keep trying the same old things—the same lectures, for example, and the same punishments. And I keep getting the same outcomes: others with problems. On the one hand, I hate it, but on the other hand, I get my justification, which is what I most want when I’m in the box. My need for justification blinds me to all kinds of possibilities. Even to the obvious ones.

The issue, of course, is not the mountain, whether that mountain is the dishes or the lawn or the title; or whether, for that matter, the mountain is Mount Moriah itself. No, the issue lies beneath the mountain in the realities in our hearts that make these mountains our battlegrounds.

Generally speaking, we respond to others’ way of being toward us rather than to their behavior. Which is to say that our children respond more to how we’re regarding them than they do to our particular words or actions.

I become an agent of change,” Yusuf continued, “only to the degree that I begin to live to help things go right rather than simply to correct things that are going wrong.

Our homes and workplaces are divided as well. Within each rise our own Mount Moriahs—outward issues that come to symbolize all of the inner turmoil we are feeling. In one home it might be the dishes, in another the finances, and in yet another the disciplining of the children. At work, we may come to focus on the title or the status or the level of respect we think we deserve. We begin to do battle around these issues, and the more we battle, the larger they loom on the landscape until finally our home and workplace quakes build mountains so high they create their own weather systems. If you don’t believe me, just witness what happens to the climate in a room when parties start doing battle around one of their Mount Moriahs.

What a joke. Yusuf hasn’t worked a day in the real world. He doesn’t know squat! Yeah, go ahead Yusi,” he said to the air mockingly, “try your little soft-pop stuff on the union. Yeah, that’ll work. And on the terrorists. And on Cory too. Sure, they’ll all just roll over and pant happily after receiving a little of your Middle Eastern love.” He laughed at the oxymoronic ring to this and then shook his head, half out of anger, half out of disgust. “What a waste. This whole thing is a waste.

We end up gathering with allies—actual, perceived, or potential—as a way of feeling justified in our own accusing views of others.

We are all surrounded by other autonomous people who don’t always behave as we’d like.

we are always seeing others either as objects—as obstacles, for example, or as vehicles or irrelevancies—or we are seeing them as people.

when our hearts are at war, we can’t see clearly. We give ourselves the best opportunity to make clear-minded decisions only to the extent that our hearts are at peace.

People whose hearts are at war toward others can’t consider others’ objections and challenges enough to be able to find a way through them.

Generally speaking, we respond to others’ way of being toward us rather than to their behavior.

when I betray myself,” Yusuf answered, “I create within myself a new need—a need that causes me to see others accusingly, a need that causes me to care about something other than truth and solutions, and a need that invites others to do the same in response.

The question for you as the leader is whether you are going to create an environment that is as enjoyable for your people as it is for you—a place that they are as excited about and devoted to as you are. The best leaders are those whom people want to follow.

if I am failing in my teaching, my correction will likely fail as well.

So, Mr. Herbert,” Mei Li continued, looking at Lou once more, “did it make a difference to Jenny? I don’t know. But it made a difference to me. It helped me keep a heart at peace. And I think that might have made a difference to her. Like Yusuf and Avi always tell us, we can’t be agents of peace until our own hearts are at peace.

WITNESS (by Earl W. Wallace & William Kelley, story by William Kelley, 1985) A boy who witnesses a crime is a classic setup for a thriller. It promises nail-biting jeopardy, intense action, and violence. But what if you push the story much further, to explore violence in America? What if you show the two extremes of the use of force—violence and pacifism—by having the boy travel from the peaceful Amish world to the violent city? What if you then force a good man of violence, the cop hero, to enter the Amish world and fall in love? And then what if you bring violence into the heart of pacifism?

There is no mandate to live until the age of eighty and die peacefully in your sleep for a life to be a successful one.

Certain liberal states, according to this version, were unable to deal with either the “nationalization of the masses” or the “transition to industrial society” because their social structure was too heterogeneous, divided between pre-industrial groups that had not yet disappeared—artisans, great landowners, rentiers—alongside new industrial managerial and working classes. Where the pre-industrial middle class was particularly powerful, according to this reading of the crisis of the liberal state, it could block peaceful settlement of industrial issues, and could provide manpower to fascism in order to save the privileges and prestige of the old social order. Yet another “take” on the crisis of the liberal order focuses on stressful transitions to modernity in cultural terms. According to this reading, universal literacy, cheap mass media, and invasive alien cultures (from within as well as from without) made it harder as the twentieth century opened for the liberal intelligentsia to perpetuate the traditional intellectual and cultural order. Fascism offered the defenders of a cultural canon new propaganda skills along with a new shamelessness about using them.

Every first-year medical students takes anatomy and must dissect a human cadaver. Therefore, every doctor knows that under that skin we all have the same physical parts. What we can’t see is the soul. That, my friends, also exists below and above the skin. How do I know? Because God is in everyone or God is in no one.

In the short term, as liberal economies floundered in the early 1930s, fascist economies could look more capable than democracies of performing the harsh task of reconciling populations to diminished personal consumption in order to permit a higher rate of savings and investment, particularly in the military. But we know now that they never achieved the growth rates of postwar Europe, or even of pre-1914 Europe, or even the total mobilization for war achieved voluntarily and belatedly by some of the democracies. This makes it difficult to accept the definition of fascism as a “developmental dictatorship” appropriate for latecomer industrial nations. Fascists did not wish to develop the economy but to prepare for war, even though they needed accelerated arms production for that. Fascists had to do something about the welfare state. In Germany, the welfare experiments of the Weimar Republic had proved too expensive after the Depression struck in 1929. The Nazis trimmed them and perverted them by racial forms of exclusion. But neither fascist regime tried to dismantle the welfare state (as mere reactionaries might have done). Fascism was revolutionary in its radically new conceptions of citizenship, of the way individuals participated in the life of the community. It was counterrevolutionary, however, with respect to such traditional projects of the Left as individual liberties, human rights, due process, and international peace. In sum, the fascist exercise of power involved a coalition composed of the same elements in Mussolini’s Italy as in Nazi Germany. It was the relative weight among leader, party, and traditional institutions that distinguished one case from the other. In Italy, the traditional state wound up with supremacy over the party, largely because Mussolini feared his own most militant followers, the local ras and their squadristi. In Nazi Germany, the party came to dominate the state and civil society, especially after war began. Fascist regimes functioned like an epoxy: an amalgam of two very different agents, fascist dynamism and conservative order, bonded by shared enmity toward liberalism and the Left, and a shared willingness to stop at nothing to destroy their common enemies.

we should spend much more time and effort helping things go right than dealing with things that are going wrong.

when our hearts are at war, we not only invite failure, we invest in it.

have you ever been in a conflict with someone who thought he was wrong?

Everyone I hated was always with me, even when I was alone. They had to be, for I had to remember what and why I hated in order to remind myself to stay away from them.

Most wars between individuals are of the ‘cold’ rather than the ‘hot’ variety—lingering resentment, for example, grudges long held, resources clutched to rather than shared, help not offered. These are the acts of war that most threaten our homes and workplaces.

Because most who are trying to put an end to injustice only think of the injustices they believe they themselves have suffered. Which means that they are concerned not really with injustice but with themselves. They hide their focus on themselves behind the righteousness of their outward cause.

Am I as vigilant in demanding the eradication of my own bigotry as I am in demanding the eradication of theirs?

If they had been able to find their way to an out-of-the-box place, they could have pondered their situations anew by asking a series of questions.” Walking to the board and beginning to write, he said, “Like these:” • What are this person’s or people’s challenges, trials, burdens, and pains? • How am I, or some group of which I am a part, adding to these challenges, trials, burdens, and pains? • In what other ways have I or my group neglected or mistreated this person or group? • In what ways are my better-than, I-deserve, worse-than, and need-to-be-seen-as boxes obscuring the truth about others and myself and interfering with potential solutions? • What am I feeling I should do for this person or group? What could I do to help?

If we have deep problems, it’s because we are failing at the deepest part of the solution. And when we fail at this deepest level, we invite our own failure.

RECOVERING INNER CLARITY AND PEACE (FOUR PARTS) Getting out of the box 1. Look for the signs of the box (blame, justification, horribilization, common box styles, etc.). 2. Find an out-of-the-box place (out-of-the-box relationships, memories, activities, places, etc.).

COLLUSION: A conflict where the parties are inviting the very things they’re fighting against

RECOVERING INNER CLARITY AND PEACE (FOUR PARTS) Getting out of the box 1. Look for the signs of the box (blame, justification, horribilization, common box styles, etc.). 2. Find an out-of-the-box place (out-of-the-box relationships, memories, activities, places, etc.). 3. Ponder the situation anew (i.e., from this out-of-the-box perspective). Ask • What are this person’s or people’s challenges, trials, burdens, and pains? • How am I, or some group of which I am a part, adding to these challenges, trials, burdens, and pains? • In what other ways have I or my group neglected or mistreated this person or group? • In what ways are my better-than, I-deserve, worsethan, and need-to-be-seen-as boxes obscuring the truth about others and myself and interfering with potential solutions? • What am I feeling I should do for this person or group? What could I do to help? Staying out of the box 4. Act upon what I have discovered; do what I am feeling I should do.

The pyramid suggests that we should spend much more time and effort helping things go right than dealing with things that are going wrong.

A culture of change can never be created by behavioral strategy alone. Peace—whether at home, work, or between peoples—is invited only when an intelligent outward strategy is married to a peaceful inward one.

Worship of Chains (The Sonnet) Enough with the worship of chains! Enough with celebration of selfishness! Time it is to shatter the altars of separation. Time it is to be the ravager of primitiveness. Let us hang all our sectarian gods and idols. Let us start a new worship of love and liberty. Let us be prophets and messengers of harmony. Let us be disintegrated in realization of inclusivity. Let us go insane and kick all prison-gates down. Let us burn locks to ashes with flames of heart. Let us call upon the vigor eternal from within. Let us hunt down the last trace of inhuman dirt. Let us draw a noble anatomy for civilization. Let us lay ourselves as cornerstones of ascension.

Civil Liberty (The Sonnet) Policy is not the precursor to civil liberty, Civic duty is the precursor to civil liberty. If there is no civic duty, there is no civil liberty, If there is no civic duty, civilians are but catastrophe. Contrary to unwritten political law of abuse, Civilians are not the doormats of democracy. Civilians are the doors, civilians are the buildings, Civilians are the whole of the social anatomy. Problem is, it's more convenient to live life as doormat, Than take responsibility and turn politicians obsolete. The war-mongers know this uncivilized tenet of the apes, Hence they can turn living beings into moronic nationalist. So I repeat, civic duty is the alpha and omega of civil liberty. Till we realize this, there is no peace, justice and equality.

Acceptance means allowing movement, change, and evolution. Instead of imposing your will on the Universe, acceptance helps you channel the Universe’s will to allow you to grow and evolve. Acceptance is a wise counselor and saves you valuable time on the journey. It gives you strength and wisdom, and a state of acceptance is the secret of a well-understood spiritual life.

A heart at war needs enemies to justify it warring. It needs enemies and mistreatment more than it wants peace.

Half knowledge is more dangerous than ignorance. Take the notion that jellyfish don't have a brain, for example. When we talk about the brain, we're actually referring to the central nervous system. In case of the jellyfish, the nervous system is not centralized, instead it's spread across the anatomy. So the actual fact is, jellyfish do have a brain, it just doesn't look like one. Even trees have a brain, a nervous system that is. To put it simply, consciousness is the supreme fundamental of life, and it is impossible to have consciousness without having some sort of nervous system, for consciousness is the creation of the nervous system.

Conflict is ubiquitous. Workplaces, homes, and communities are riddled with it. The trouble is, not nearly enough people understand what to do about it. The 2013 Executive Coaching Survey published by Stanford University, for example, reveals that company CEOs feel a greater need to improve their conflict management skills than skills of any other type.

Lasting solutions to the battles in our workplaces, homes, and battlefields will come only as we end the war in our souls. We end that war first by finding and extending our out-of-the-box places. And we help others out of their inner wars by being for them an out-of-the-box place ourselves—the way Ben was for me, the way Hamish was for Avi, the way Mei Li and Mike were for Jenny, and the way all of you have become for one another. We have begun living the pyramid together, which is why our feelings today are so much more peaceful than they were yesterday morning.

Let’s say that after I got in the box, I saw someone who knew me, and then out of shame, not wanting to appear insensitive, I turned and helped Mordechai gather his coins, all the while fuming that I was being made to do it. In that case, would I have been seeing him as a person while I was helping?

Exactly. My heart wouldn’t have been at peace even though I was being outwardly helpful, which suggests a betrayal of my original desire to help.

Which is why,” Avi continued, “we can recognize we are in the box to begin with. When we are noticing we are in the box, it is because we are noticing that we aren’t feeling and seeing in one direction like we are in another. We are able to recognize the difference because the difference is within us. Which is to say that we have out-of-the-box places within us—relationships and memories that are not twisted and distorted by blame and self-justification.” “Okay,” Lou said, “but what does that have to do with getting out of the box when we’re feeling stuck?” “It has to do with it because it means we are not stuck.” “Huh?” “Think of that night with Yusuf under the stars,” Avi continued. “It turns out that I had a wealth of out-of-the-box memories regarding my father. Once I allowed myself to find my way to those memories, a lot of things started to look and feel different.