Barriers Important Quotes

In a word, literature is my Utopia. Here I am not disfranchised. No barrier of the senses shuts me out from the sweet, gracious discourse of my book-friends. They talk to me without embarrassment or awkwardness. The things I have learned and the things I have been taught seem of ridiculously little importance compared with their "large loves and heavenly charities.

One of the greatest barriers to connection is the cultural importance we place on "going it alone." Somehow we've come to equate success with not needing anyone. Many of us are willing to extend a helping hand, but we're very reluctant to reach out for help when we need it ourselves. It's as if we've divided the world into "those who offer help" and "those who need help." The truth is that we are both.

It is very important to carefully observe the things we see before we judge. Things aren't always as they appear.

Enter no conflict against fanatics unless you can defuse them. Oppose a religion with another religion only if your proofs (miracles) are irrefutable or if you can mesh in a way that the fanatics accept you as god-inspired. This has long been the barrier to science assuming a mantle of divine revelation. Science is so obviously man-made. Fanatics (and many are fanatic on one subject or another) must know where you stand, but more important, must recognise who whispers in your ear." - Missionaria Protectiva, Primary Teaching.

The most important of these skills, and power’s crucial foundation, is the ability to master your emotions. An emotional response to a situation is the single greatest barrier to power, a mistake that will cost you a lot more than any temporary satisfaction you might gain by expressing your feelings.

Cultural speciation had been crippling to human moral and spiritual growth. It had hindered freedom of thought, limited our thinking, imprisoned us in the cultures into which we had been born. . . . These cultural mind prisons. . . . Cultural speciation was clearly a barrier to world peace. So long as we continued to attach more importance to our own narrow group membership than to the ‘global village’ we would propagate prejudice and ignorance.

At the end of the day, some authors will endure and most, including some very good ones, will not. Why do I think reading is important? It is such an effective medium between mind and mind. We think largely in words. A medium made only of words doesn't impose the barrier of any other medium. It is naked and unprotected communication. That's how you get pregnant. May you always be so.

Motherlands are castles made of glass. In order to leave them, you have to break something – a wall, a social convention, a cultural norm, a psychological barrier, a heart. What you have broken will haunt you. To be an emigré, therefore, means to forever bear shards of glass in your pockets. It is easy to forget they are there, light and minuscule as they are, and go on with your life, your little ambitions and important plans, but at the slightest contact the shards will remind you of their presence. They will cut you deep.

Pain is not the most important tool in Dominance and submission, yet it is a most worthy tool. Pain breaks down barriers and defences. And for intensifying the orgasm? There are few superior devices a Dom has to achieve such, other than varying degrees of pain.

The greatest barrier I have met is the almost total absence from the minds of my audience of any sense of sin... The early Christian preachers could assume in their hearers, whether Jews, Metuentes, or Pagans, a sense of guilt. (That this was common among Pagans is shown by the fact that both Epicureanism and the mystery religions both claimed, though in different ways, to assuage it.) Thus the Christian message was in those days unmistakably the Evangelium, the Good News. It promised healing to those who knew they were sick. We have to convince our hearers of the unwelcome diagnosis before we can expect them to welcome the news of the remedy. The ancient man approached God (or even the gods) as the accused person approaches his judge. For the modern man, the roles are quite reversed. He is the judge: God is in the dock. He is quite a kindly judge; if God should have a reasonable defense for being the god who permits war, poverty, and disease, he is ready to listen to it. The trial may even end in God’s acquittal. But the important thing is that man is on the bench and God is in the dock.

I learned to read at the age of five, in Brother Justiniano’s class at the De la Salle Academy in Cochabamba, Bolivia. It is the most important thing that has ever happened to me. Almost seventy years later I remember clearly how the magic of translating the words in books into images enriched my life, breaking the barriers of time and space...

we also need to consider letting go of the myth of self-sufficiency. One of the greatest barriers to connection is the cultural importance we place on “going it alone.” Somehow we’ve come to equate success with not needing anyone.

You see, unlearning is a very important process towards becoming enlightened, because in this life you will have learned wrong ways and those wrong ways that you have learned are barriers blocking you from becoming who you really are, therefore it is vital that they are unlearned.

Slowly but surely, the darkness revealed light; and as the dim light shine brighter, I was mentally, physically, and emotionally prepared to battle the raging storms and the unfair, distasteful barriers. When my bags were too heavy and weighing me down, the darkness taught me when to put them down and focus on me. It taught me when to let go and know I could not change the situation. Most importantly, the darkness taught me that I could work through my trying times and make the best of what I was given.

Privacy is a protection from the unreasonable use of state and corporate power. But that is, in a sense, a secondary thing. In the first instance, privacy is the statement in words of a simple understanding, which belongs to the instinctive world rather than the formal one, that some things are the province of those who experience them and not naturally open to the scrutiny of others: courtship and love, with their emotional nakedness; the simple moments of family life; the appalling rawness of grief. That the state and other systems are precluded from snooping on these things is important - it is a strong barrier between the formal world and the hearth, extended or not - but at root privacy is a simple understanding: not everything belongs to everyone.

We have seen that a myth could never approached in a purely profane setting. It was only comprehensible in a liturgical context that set it apart from everyday life; it must be experienced as part of a process of personal transformation. None, of this surely applies to the novel, which can be read anywhere at all witout ritual trappings, and must, if it is any good, eschew the overtly didactic. Yet the experience of reading a novel has certain qualities that remind us of the mythology. It can be seen as a form of mediation. Readers have to live with a novel for days or even weeks. It prljects them into another worl, parallel to but apart from their ordinary lives. They know perfectly well that this fictional realm is not 'real' and yet while they are reading it becomes compelling. A powerful novel bcomes part of the backdrop of lives long after we have laid the book aside. It is an excercise of make-believe, that like yoga or a religious festival breaks down barriers of space and time and extends our sympathies to empathise with others lives and sorrows. It teaches compassion, the ability to 'feel with' others. And, like mythology , an important novel is transformative. If we allow it do so, can change us forever.

Stomach acid is so important to protect your gut barrier that my colleagues at the Medical College of Georgia (where I went to medical school) are starting to use baking soda as a treatment for autoimmune diseases such as rheumatoid arthritis.

The most important of these skills, and power’s crucial foundation, is the ability to master your emotions. An emotional response to a situation is the single greatest barrier to power, a mistake that will cost you a lot more than any temporary satisfaction you might gain by expressing your feelings. Emotions cloud reason, and if you cannot see the situation clearly, you cannot prepare for and respond to it with any degree of control.

To focus energy on the less important things in life, hinder creating a solution to solve those problems that are of the most importance.

Those who are aware of their condition and experience themselves as "multiple" might refer to themselves as "we" rather than "I." I shall use the term "multiple" at times, in respect for their internal experience. It is important to point out, however, that I recognize that someone who is multiple is actually a single fragmented person rather than many people. On the outside, a multiple is probably not visibly different from anyone else. But that image is only an imitation: people who are multiple cannot think like the rest of us, and we cannot think like them. (In fact, since it is difficult for the multiple to understand how singletons think, some of them might think that is is you who are strange). Just as a singleton cannot become a multiple at will, a multiple cannot become a singleton until and unless the barriers between the parts of the self are removed. Those barriers were put up to enable the child to tolerate, and so survive, unavoidable abuse. p20 [Multiple: a person with dissociative identity disorder (DID) or DDNOS. Singleton: a person without DID or DDNOS, i.e with a single, unified personality]

It is, of course, true that discrimination in trusting others is necessary if we are to have quality relationships. Selectivity is important for our safety and security, because it means trusting only those who have proven their dependability. This makes sense but only in how we love, not that we love. Thus, our ways of showing love differ according to the commitment we have to various individuals in our lives. But our scope of love does not have to set or be set by limitations. We can be careful about our boundaries when others come close but free of boundaries in how far our love extends. There are boundaries in the topography of love but no barriers.

My most important problem was to destroy the line of demarcation that separates what seems real from what seems fantastic. Because in the world that I was trying to evoke, that barrier didn't exist.

Richard had met Jessica in France, on a weekend trip to Paris two years earlier; had in fact discovered her in the Louvre, trying to find the group of his office friends who had organized the trip. Staring up at an immense sculpture, he had stepped backwards into Jessica, who was admiring an extremely large and historically important diamond. He tried to apologize to her in French, which he did not speak, gave up, and began to apologize in English, then tried to apologize in French for having to apologize in English, until he noticed that Jessica was about as English as it was possible for any one person to be.

They devote themselves every day to what Jesus taught: to prayer, to fellowship, to breaking of bread together. They shared what they owned; they served each other’s needs. Ethnic barriers came down as they became known by the way they loved each other. It’s a different community, devoted to a Jesus way of life with God.

To waste valuable time on stressing over those who treat you unkindly, accomplish nothing of importance. Rather, that time should be spent working on most important things, that actually create something of value that is worth your time.

He would think about this a lot later, and the best he could explain it was, his own life no longer mattered. All that did matter were his buddies, his brothers, that they not get hurt, that they not get killed. These men around him, some of whom he had only known for months, were more important to him than life itself. It was like when Telscher ran out on the road to pull Joyce back in. Carlson understood that now, and it was heroic, but it also wasn’t heroic. At a certain level he knew Telscher had made no choice, just as he was not choosing to be unafraid. It had just happened to him, like he had passed through some barrier. He had to keep fighting, because the other guys needed him.

I have often wondered if the majority of mankind ever pause to reflect upon the occasionally titanic significance of dreams, and of the obscure world to which they belong. Whilst the greater number of our nocturnal visions are perhaps no more than faint and fantastic reflections of our waking experiences—Freud to the contrary with his puerile symbolism—there are still a certain remainder whose immundane and ethereal character permit of no ordinary interpretation, and whose vaguely exciting and disquieting effect suggests possible minute glimpses into a sphere of mental existence no less important than physical life, yet separated from that life by an all but impassable barrier. From my experience I cannot doubt but that man, when lost to terrestrial consciousness, is indeed sojourning in another and uncorporeal life of far different nature from the life we know, and of which only the slightest and most indistinct memories linger after waking. From those blurred and fragmentary memories we may infer much, yet prove little. We may guess that in dreams life, matter, and vitality, as the earth knows such things, are not necessarily constant; and that time and space do not exist as our waking selves comprehend them. Sometimes I believe that this less material life is our truer life, and that our vain presence on the terraqueous globe is itself the secondary or merely virtual phenomenon.

Liberalism is the ideology at the center of conservative arguments against affirmative action and equal opportunity. By proposing that, all things being equal, everyone has the same opportunity to compete in the U.S. marketplace, success is determined by how hard someone works and not by their economic class, gender, sexuality, ethnicity, or race. Ethnic and racial identities are to be assimilated, lost, and erased through the celebrated "melting pot" of U.S. culture. Liberalism thus devalues the importance of communitarian experiences and social identities as determinants or barriers to individual success. Instead, it proposes that all individuals are fundamentally equal and that, regardless of their social identity, everyone can control his or her fate through hard work, learned skills, and acquired education- the foundational myth of a U.S. meritocracy.

being different can work for the individual who are comfortable with themselves, and most importantly work hard to achieve greatness.

It's important as an adult to cultivate and restore your imagination. This will take you very far. Without imagination, cynicism increases. This builds barriers in your life.

It is important to understand that the stigma around mental health creates barriers for those who most need mental health services.

During the interviews, many women associated shame with educators and helping professionals. As an educator, I was not at all surprised to hear shame identified as an issue in the classroom. In fact I believe that shame is one of the greatest barriers to learning. I’m afraid the social-community pressure to appear learned has become more important than actually learning. When we spend our time and energy building and protecting our image of “knowing,” it is highly unlikely that we will risk admitting we don’t understand or asking questions—both of which are essential to real knowledge building.

I learned to read at the age of five, in Brother Justiniano's class at the De la Salle Academy in Cochabamba, Bolivia. It is the most important thing that has ever happened to me. Almost seventy years later I remember clearly how the magic of translating the words in books into images enriched my life, breaking the barriers of time and space and allowing me to travel with Captain Nemo twenty thousand leagues under the sea, fight with d'Artagnan, Athos, Portos, and Aramis against the intrigues threatening the Queen in the days of the secretive Richelieu, or stumble through the sewers of Paris, transformed into Jean Valjean carrying Marius's inert body on my back.

...the experience of reading a novel has certain qualities that remind us of the traditional apprehension of mythology. It can be seen as a form of meditation. Readers have to live with a novel for days or even weeks. It projects them into another world, parallel to but apart from their ordinary lives. They know perfectly well that this fictional realm is not 'real' and yet while they are reading it becomes compelling. A powerful novel becomes part of the backdrop of our lives, long after we have laid the book asie. It is an exercise of make-believe that, like yoga or a religious festival, breaks down barriers of space and time and extends our sympathies, so that we are able to empathise with others lives and sorrows. It teaches compassion, the ability to 'feel with' others. And, like mythology, an important novel is transformative. If we allow it to do so, it can change us forever.

Introductory paragraph incorporating the thesis: After a challenging childhood marked by adversity, Adam Parrish has become a successful freshman at Harvard University. In the past, he had spent his time doubting himself, fearing he would become like his father, obsessing that others could see his trailer-park roots, and idealizing wealth, but now he has built a new future where no one has to know where he's come from. Before becoming a self-actualized young man at Harvard, Adam had been deeply fascinated by the concept of the ley lines and also supernaturally entangled with one of the uncanny forests located along one, but he has now focused on the real world, using only the ghost of magic to fleece other students with parlor trick tarot card readings. He hasn't felt like himself for months, but he is going to be just fine. Followed by three paragraphs with information that supports the thesis. First: Adam understands that suffering is often transient, even when it feels permanent. This too shall pass, etc. Although college seems like a lifetime, it is only four years. Four years is only a lifetime if one is a guinea pig. Second paragraph, building on the first point: Magic has not always been good for Adam. During high school, he frequently immersed himself in it as a form of avoidance. Deep down, he fears that he is prone to it as his father is prone to abuse, and that it will eventually make him unsuitable for society. By depriving himself of magic, he forces himself to become someone valuable to the unmagic world, i.e. the Crying Club. Third paragraph, with the most persuasive point: Harvard is a place Ronan Lynch cannot be, because he cannot survive there, either physically or socially. Without such hard barriers, Adam will surely continue to return to Ronan Lynch again and again, and thus fall back in with bad habits. He will never achieve the life of financial security and recognition he planned. Thesis restated, bringing together all the information to prove it: Although life is unbearable now, and Adam Parrish seems to have lost everything important to him in the present by pursuing the things important to him in the past, he will be fine. Concluding paragraph describing what the reader just learned and why it is important for them to have learned it: He will be fine. He will be fine. He will be fine. He will be fine.

The notion that evil is non-rational is a more significant claim for Eagleton than at first appears, because he is (in this book [On Evil] as in others of his recent 'late period' prolific burst) anxious to rewrite theology: God (whom he elsewhere tells us is nonexistent, but this is no barrier to his being lots of other things for Eagleton too, among them Important) is not to be regarded as rational: with reference to the Book of Job Eagleton says, 'To ask after God's reasons for allowing evil, so [some theologians] claim, is to imagine him as some kind of rational or moral being, which is the last thing he is.' This is priceless: with one bound God is free of responsibility for 'natural evil'—childhood cancers, tsunamis that kill tens of thousands—and for moral evil also even though 'he' is CEO of the company that purposely manufactured its perpetrators; and 'he' is incidentally exculpated from blame for the hideous treatment meted out to Job.

The most tragic error into which older people can fall is one that is common among educators and politicians. It is to use youth as scapegoats for the sins of their elders. Is the nation wasting its young men and its honor in an unjust war? Never mind — direct your frustration at the long-haired young people who are shouting in the streets that the war must end. Curse them as hippies and immoral, dirty fanatics; after all, we older Americans could not have been wrong about anything important, because our hearts are all in the right place and God is always on our side, so anyone who opposes us must be insane, and probably in the pay of the godless Communists. Youth is in the process of being classed with the dark- skinned minorities as the object of popular scorn and hatred. It    is   as  if  Americans  have  to  have  a  "nigger,"  a  target                             for its hidden frustrations and guilt. Without someone to blame, like the Communists abroad and the young and black at home, middle America would be forced to consider whether all the problems of our time were in any way its own fault. That is the one thing it could never stand to do. Hence, it finds scapegoats. Few adults, I am afraid, will ever break free of the crippling attitudes that have been programmed into their personalities – racism, self-righteousness, lack of concern for the losers of the world, and an excessive regard for property. One reason, as I have noted, is that they do not know they are like this, and that they proclaim ideals that are the reverse of many of their actions. Such hypocrisy, even if it is unconscious, is the real barrier between them and their children.

The most important part that Rose Marie and I had was to learn to stay out of the way and to put our lives at his disposal to be used in ways often contrary to our own instincts. Christ captured Barbara in a way that highlighted her unwillingness to submit to him and our helplessness in changing her. Indeed, more than once he let us see that we needed to be rescued as much as Barbara did—perhaps even more, since there is no more impenetrable barrier to God’s love than the sense of being right. So often self-righteousness controls a parent’s attitudes toward a rebellious offspring. For

The choices we make in life are equally important to us, as those of others are to them. It is an arrogant attitude in the mind of those who feel superior to believe their choices are better than others. Having respect for others regardless of who they are is the greatest choice anyone can make.

The church the future needs is one of people gathering to share and recommit themselves to loving relationships with themselves, their families, the wider community, and the planet. Such a church need not fear the discoveries of science, history, archaeology, psychology, or literature; it will only be enhanced by such discoveries. Such a church need not avoid the implications of critical thinking for its message; it will only become more effective. Such a church need not cling to and justify a particular source for its authority; it will draw on the wisdom of the ages and challenge divisive and destructive barriers.

Indeed, Australia is a large net importer of seafood. This is because much of Australia’s waters are, like much of Australia itself, essentially desert. (A notable exception is the Great Barrier Reef off Queensland, which is sumptuously fecund.) Because the soil is poor, it produces little in the way of nutrient-rich runoff.

The encouraging and surprising truth is that it’s okay to be stuck. Being stuck can be a mark that you are doing important things, because important things are often hard. And when things are hard, we are likely to get stuck. Further, God meets us where we are stuck. In fact, it’s when we are stuck that he often meets us most deeply.

People with responsibility are in danger of throwing up barriers between themselves and those for whom they are responsible. . . . They keep their distance because they are insecure. . . . It is important for people in authority to reveal themselves as they are and to share their difficulties and weaknesses. If they try to hide these, one day people will see their faults and become angry. After having put their leaders on a pedestal, they may throw them into the pit. Leaders have to be seen as fallible and human, but at the same time as trusting and trying to grow. If leaders are to be true servants of communion, they must themselves be in communion with other people as a person, not as a leader. They must set the example of sharing.

In proportion to his intelligence he was extremely isolated. There’s no record of his having had close friends. He traveled alone. Always. Even in the presence of others he was completely alone. People sometimes felt this and felt rejected by it, and so did not like him, but their dislike was not important to him. His wife and family seem to have suffered the most. His wife says those who tried to go beyond the barriers of his reserve found themselves facing a blank. My impression is that they were starved for some kind of affection which he never gave. No one really knew him. That is evidently the way he wanted it, and that’s the way it was. Perhaps his aloneness was the result of his intelligence. Perhaps it was the cause. But the two were always together. An uncanny solitary intelligence.

Hence the real problem in understanding China’s loss of political and technological preeminence to Europe is to understand China’s chronic unity and Europe’s chronic disunity. The answer is again suggested by maps (see page 399). Europe has a highly indented coastline, with five large peninsulas that approach islands in their isolation, and all of which evolved independent languages, ethnic groups, and governments: Greece, Italy, Iberia, Denmark, and Norway / Sweden. China’s coastline is much smoother, and only the nearby Korean Peninsula attained separate importance. Europe has two islands (Britain and Ireland) sufficiently big to assert their political independence and to maintain their own languages and ethnicities, and one of them (Britain) big and close enough to become a major independent European power. But even China’s two largest islands, Taiwan and Hainan, have each less than half the area of Ireland; neither was a major independent power until Taiwan’s emergence in recent decades; and Japan’s geographic isolation kept it until recently much more isolated politically from the Asian mainland than Britain has been from mainland Europe. Europe is carved up into independent linguistic, ethnic, and political units by high mountains (the Alps, Pyrenees, Carpathians, and Norwegian border mountains), while China’s mountains east of the Tibetan plateau are much less formidable barriers. China’s heartland is bound together from east to west by two long navigable river systems in rich alluvial valleys (the Yangtze and Yellow Rivers), and it is joined from north to south by relatively easy connections between these two river systems (eventually linked by canals). As a result, China very early became dominated by two huge geographic core areas of high productivity, themselves only weakly separated from each other and eventually fused into a single core. Europe’s two biggest rivers, the Rhine and Danube, are smaller and connect much less of Europe. Unlike China, Europe has many scattered small core areas, none big enough to dominate the others for long, and each the center of chronically independent states.

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Where there is a purpose, there must also be an urgency for its fulfilment. You don’t just have other people’s counter intentions and various other circumstances as obstacles, you also have time as your greatest barrier. If you have something important to do, the time to do it is now. If you have something important to say, the time to say it is now. If you have something important to be, then be it now. Tomorrow doesn’t show up for everyone.

Given how critical it is to keep the production-consumption process flowing smoothly, advertising obviously occupies a place of considerable importance. It has been assigned the specific duty of keeping people buying, buying, buying and therefore working, working, working to get the money to do so. It is the system invented to break the skin barrier, as it were, by entering the human being to reshape feelings and create more appropriate ones as need be. If suburbs are capitalism’s ideally separated buying units, and suburbs can be built profitably, then we must create humans who like and want suburbs: suburb-people. Since before the existence of suburbs there were no suburb-people, advertising has the task of creating them, in body and mind. Since before the creation of electric shavers or hair dryers or electric carving knives people felt no need for these things, the need was implanted into human minds by advertising.

Strong European states had simultaneously created barriers to the import of foreign textiles just as they built a system for the appropriation of foreign technology. By orchestrating economic processes in Asia, Africa, and the Americas as well as in Europe, Europeans gained the paradoxical ability to direct the global trade in Indian textiles while at the same time keeping Asian cloth increasingly out of Europe, instead trading the products in Africa and elsewhere beyond Europe’s shores.

At least a dozen different so-called good institutions have been identified. Without attempting to rank them in order of importance, but just listing them alphabetically, they include: control of inflation, educational opportunities, effectiveness of government, enforcement of contracts, freedom from trade barriers, incentives and opportunities for investment of capital, lack of corruption, low risk of assassination, open currency exchange, protection of private property rights, rule of law,

Unrealistic expectations can often be a barrier to a minimalist lifestyle. This chapter is going to look at the realistic results that you can expect when you start your journey towards minimalism. As we move through these topics, it’s important to remember that fast results are not the goal of minimalism. Let’s take a look at some of the expectations that many people have when they try out minimalism, and how you can interpret these expectations so that you’re not under any false assumptions before you begin.

Now the final dogmatic veil has been eternally torn away, the final mystical spirit is being extinguished. And here stand today's people, defenseless-face to face with the indescribable gloom, on the dividing line of light and darkness, and now no one can protect his heart any longer from the terrifying cold drifting up out of the abyss. Wherever we might go, wherever we might hide behind the barrier of scientific criticism, we feel with all our being the nearness of a mystery, the nearness of the ocean. There are no limits! We are free and lonely... No enslaved mysticism of a previous age can be compared with this terror. Never before have people felt in their hearts such a need to believe, and in their minds comprehended their inability to believe. In this diseased and irresolvable dissonance, in this tragic contradiction, as well as in the unheard-of intellectual freedom, in the courage of negation, is contained the most characteristic feature of the mystical need of the nineteenth century. Our time must define in two contrasting features this time of the most extreme materialism and at the same time of the most passionate idealistic outbursts of the spirit. We are witnessing a mighty and all-important struggle between two views of life, between two diametrically opposed worldviews. The final demands of religious feeling are experiencing a confrontation with the final conclusions of the experimental sciences. The intellectual struggle which filled the nineteenth century could not but be reflected in contemporary literature. ("On The Reasons For The Decline And On The New Tendencies In Contemporary Literature")

The state of New York had just one important advantage—an opening to the west through the Appalachian Mountains, the chain that runs in rough parallel to the Atlantic Ocean. It is hard to believe that those soft and rolling mountains, often little more than big hills, could ever have constituted a formidable barrier to movement, but in fact they afforded almost no usable passes along the whole of their twenty-five-hundred-mile length and were such an obstruction to trade and communications that many people believed that the pioneers living beyond the mountains would eventually, of practical necessity, form a separate nation.

Words can never adequately convey the incredible impact of our attitude.… I believe the single most important decision I can make on a day-to-day basis is my attitude choice. It’s more important than my past. It’s more important than my education or my bankroll or my success or my failures. My attitude choice is more important than my fame or my pain or what others think or say about me or my position or my circumstances. Attitudes keep me going or cripple my progress. Attitude alone fuels my fire or assaults my hope. When my attitude is right, there is no barrier too high nor valley too deep nor dream too extreme nor challenge too great for me.2

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Baptize these others in the name of the “Father.” That word must not be thought of as the name of some external deity, but rather as the name of the Source of Life that inhabits the universe, calling us all to live fully. Baptize, too, in the name of the “Son.” That word must not be seen as the name of the founder of an exclusive religious system, but the name of the Source of Love, which embraces us all and then frees us to love wastefully, to love beyond every barrier. Baptize them in the name of the “Holy Spirit.” Those two words are not another name for God, but are rather the name of the Ground of Being, in whom we all are related and in which we find not only the courage to be all that we can be, but also, perhaps even more important, the courage to allow others to be all that they can be in the infinite variety of our humanity. The human community contains people of all races, genders, sexual orientations, ages, political persuasions and economic statuses. The call of God to us to be all that we can be is also the call to rejoice in the very being of all others. That is what forms the universal community of which the church is but a symbol; indeed, to build the universal community is the ultimate goal of the Christian church, and in the achievement of that goal the church itself will finally be dissolved.

The problem of our times, however, is that the intellect has taken on a disproportionately important role. Modern education has encouraged a completely lopsided development of this aspect of the mind. The essence of the intellect is to divide. So humanity has embarked on a journey of wholesale division, discrimination, and dissection. We have split everything. Even the invisible atom has been split. Once you unleash the intellect, it splits everything it encounters; it does not allow you to be with anything totally. Although it is a wonderful instrument for survival, it is also at the same time a terrible barrier that stands between you and your experience of the oneness of life.

I have frequently wondered if the majority of mankind ever pause to reflect upon the occasionally titanic significance of dreams, and of the obscure world to which they belong. Whilst the greater number of our nocturnal visions are perhaps no more than faint and fantastic reflections of our waking experiences—Freud to the contrary with his puerile symbolism—there are still a certain remainder whose immundane and ethereal character permits of no ordinary interpretation, and whose vaguely exciting and disquieting effect suggests possible minute glimpses into a sphere of mental existence no less important than physical life, yet separated from that life by an all but impassable barrier.

Lignin is a linkage of three aromatic alcohols—coumaryl, coniferyl, and sinapyl—which fill the spaces in cell walls that are not already occupied by other substances, even ousting water molecules to do so. It thus forms a very strong hydrophobic net, cementing all the cell-wall elements in place and providing strength and rigidity to the xylem. It also provides an important barrier to fungal and bacterial infections. When a tree is invaded by disease, it seals off the infected section with a wall of lignin so that the disease cannot spread. Lignin is so tough that getting rid of it is a costly process in pulp-and-paper plants. The acids needed to break down lignin in pulpwood are the chief pollutants such mills contribute to the environment.

A male—even such a male as Tibby—was enough to stop the foolery. The barrier of sex, though decreasing among the civilised, is still high, and higher on the side of women. Helen could tell her sister all, and her cousin much about Paul; she told her brother nothing. It was not prudishness, for she now spoke of “the Wilcox ideal” with laughter, and even with a growing brutality. Nor was it precaution, for Tibby seldom repeated any news that did not concern himself. It was rather the feeling that she betrayed a secret into the camp of men, and that, however trivial it was on this side of the barrier, it would become important on that. So she stopped, or rather began to fool on other subjects, until her long-suffering relatives drove her upstairs.

Among DID individuals, the sharing of conscious awareness between alters exists in varying degrees. I have seen cases where there has appeared to be no amnestic barriers between individual alters, where the host and alters appeared to be fully cognizant of each other. On the other hand, I have seen cases where the host was absolutely unaware of any alters despite clear evidence of their presence. In those cases, while the host was not aware of the alters, there were alters with an awareness of the host as well as having some limited awareness of at least a few other alters. So, according to my experience, there is a spectrum of shared consciousness in DID patients. From a therapeutic point of view, while treatment of patients without amnestic barriers differs in some ways from treatment of those with such barriers, the fundamental goal of therapy is the same: to support the healing of the early childhood trauma that gave rise to the dissociation and its attendant alters. Good DID therapy involves promoting co­-consciousness. With co-­consciousness, it is possible to begin teaching the patient’s system the value of cooperation among the alters. Enjoin them to emulate the spirit of a champion football team, with each member utilizing their full potential and working together to achieve a common goal. Returning to the patients that seemed to lack amnestic barriers, it is important to understand that such co-consciousness did not mean that the host and alters were well-­coordinated or living in harmony. If they were all in harmony, there would be no “dis­ease.” There would be little likelihood of a need or even desire for psychiatric intervention. It is when there is conflict between the host and/or among alters that treatment is needed.

We are unprepared in part because, for the first time, the preponderance of choice has overwhelmed our ability to manage it. We have lost our ability to filter what is important and what isn’t. Psychologists call this “decision fatigue”: the more choices we are forced to make, the more the quality of our decisions deteriorates.5 TOO MUCH SOCIAL PRESSURE It is not just the number of choices that has increased exponentially, it is also the strength and number of outside influences on our decisions that has increased. While much has been said and written about how hyperconnected we now are and how distracting this information overload can be, the larger issue is how our connectedness has increased the strength of social pressure. Today, technology has lowered the barrier for others to share their opinion about what we should be focusing on. It is not just information overload; it is opinion overload.

It therefore becomes the duty of every one who fights in the ranks of Freethought, and who ventures to attack the dogmas of the Churches, and to strike down the superstitions which enslave men's intellect, to beware how he uproots sanctions of morality which he is too weak to replace, or how, before he is prepared with better ones, he removes the barriers which do yet, however poorly, to some extent check vice and repress crime.... That which touches morality touches the heart of society; a high and pure morality is the life-blood of humanity; mistakes in belief are inevitable, and are of little moment; mistakes in life destroy happiness, and their destructive consequences spread far and wide. It is, then, a very important question whether we, who are endeavouring to take away from the world the authority on which has hitherto been based all its morality, can offer a new and firm ground whereupon may safely be built up the fair edifice of a noble life.

Tips for Mailings to Sell Professional Services Credibility is critical here. Descriptive items of fact (such as number of years in business, number of clients served, sample client lists, and so on) can all be of tremendous value. However, “believability” is even more important than “credibility.” The facts about your business, such as years in business, clients served, proprietary methods, and so on are important, but not nearly as persuasive as what clients have to say about their real-life experiences with you, benefits realized, and skepticism erased. Facts and credibility only support persuasion. Consider offering a free initial consultation or a free package of informative literature; this may break down barriers of skepticism and mistrust. Answer the question: why should the reader bother? Similarly, you should work at making the intangible benefits of your product tangible. This can be accomplished with before/after photographs, slice-of-life stories, case histories, or other examples. Demonstrate the value!

Just as the printing press led to the appearance of a new set of possibilities for democracy, beginning five hundred years ago—and just as the emergence of electronic broadcasting reshaped those possibilities, beginning in the first quarter of the twentieth century—the Internet is presenting us with new possibilities to reestablish a healthy functioning self-government, even before it rivals television for an audience. In fact, the Internet is perhaps the greatest source of hope for reestablishing an open communications environment in which the conversation of democracy can flourish. It has extremely low entry barriers for individuals. The ideas that individuals contribute are dealt with, in the main, according to the rules of a meritocracy of ideas. It is the most interactive medium in history and the one with the greatest potential for connecting individuals to one another and to a universe of knowledge. An important distinction to make is that the Internet is not just another platform for disseminating the truth. It’s a platform for pursuing the truth, and the decentralized creation and distribution of ideas, in the same way that markets are a decentralized mechanism for the creation and distribution of goods and services. It’s a platform, in other words, for reason. But just as it is important to avoid romanticizing the printing press and the information ecosystem it created, it is also necessary to keep a clear-eyed view of the Internet’s problems and abuses. It is hard to imagine any human evil that is not somehow abundantly displayed somewhere on the Internet. Parents of young children are often horrified to learn what obscene, grotesque, and savage material is all too easily available to children whose Web-surfing habits are not supervised or electronically limited. Teen suicides, bullying, depravity, and criminal behavior of all descriptions are described and—some would argue—promoted on the Internet. As with any tool put at the disposal of humankind, it can be, and is, used for evil as well as good purposes. And as always, it is up to us—particularly those of us who live in a democracy—to make intelligent choices about how and for what we use this incredibly powerful tool.

Roughly 25 percent of humanity is Muslim. For every Jew, there are roughly one hundred twenty-five Muslims. Judaism is about 2500 years older than Islam, and yet it has not been able to attract nearly as many followers. If we construe religions as memeplexes (a collection of interconnected memes), to borrow Richard Dawkin's term, the Islamic memeplex has been extraordinarily more successful than its Jewish counterpart (from an epidemiological perspective, that is). Why is that? To answer this important question, we must look at the contents of the two respective memeplexes to examine why one is more "infectious" than the other. Let us explore the rules for converting into the two religions and apostatizing out of them. In Judaism, the religious process for conversion is onerous, requiring several years of commitment and an absence of ulterior motive. (For example, converting to Judaism because you are marrying a Jewish person is considered an ulterior motive). Not surprisingly, given the barriers to entry, relatively few people convert to Judaism. On the other hand, to convert to Islam simply requires that one proclaim openly the sentence, the shahada (the testimony): "There is no true god but Allah, and Muhammad is the Messenger of Allah." It does not require a sophisticated epidemiological model to predict which memeplex will spread more rapidly. Let us now suppose that one wishes to leave the religion. While the Old Testament does mention the death penalty for apostasy, it has seldom been applied throughout Jewish history, whereas to this day apostasy from Islam does lead to the death penalty in several Islamic countries. But perhaps the most important difference is that Judaism does not promote or encourage proselytizing, whereas it is a central religious obligation in Islam. According to Islam, the world is divided into dar al-hard (the house of war) and dar al-Islam (the house of Islam). Peace will arrive when the entire world is united under the flag of Allah. Hence, it is imperative to Islamize the nations within dar al-harb. There is only one Jewish country in the world, Israel, and it has a sizeable non-Jewish minority. But there are fifty-seven member states of the Organization of Islamic Cooperation.

a candid account of this exchange with Bill to make an important point at the very start: When I first confronted the questions and challenges of being a working woman and a mother, I had some growing up to do. My personal model back then—and I don’t think it was a very conscious model—was that when couples had children, men worked and women stayed home. Frankly, I think it’s great if women want to stay home. But it should be a choice, not something we do because we think we have no choice. I don’t regret my decision. I’d make it again. At the time, though, I just assumed that’s what women do. In fact, the first time I was asked if I was a feminist, I didn’t know what to say because I didn’t think of myself as a feminist. I’m not sure I knew then what a feminist was. That was when our daughter Jenn was a little less than a year old. Twenty-two years later, I am an ardent feminist. To me, it’s very simple. Being a feminist means believing that every woman should be able to use her voice and pursue her potential, and that women and men should all work together to take down the barriers and end the biases that still hold women back.

As she pondered how to reply, she thought of a conversation she'd once had with her father, the most sensible man who'd ever existed. They'd been talking about various problems she'd faced after taking the reins at Sterling Enterprises, and she'd asked how he knew whether a risk was worth taking. Her father had said, "Before taking a risk, begin by asking yourself what's important to you." Time, Merritt thought. Life is full of wasted time. She hadn't realized it until now, but her awareness of squandered time had been growing during the past year, eroding her usual patience. So many rules had been invented to keep people apart and wall off every natural instinct. She was tired of them. She had started to resent all the invisible barriers between herself and what she wanted. It occurred to her this must be how her mother often felt. As a strong-willed young heiress, Mama had come to England with her younger sister, Aunt Daisy, when no gentlemen in New York had been willing to offer for either of them. Wallflowers, both of them, chafing at the limitations of polite behavior. Even now, Mama spoke and acted a little too freely at times, but Papa seemed to enjoy it.

times had changed. The chief impetus for rethinking the value of colonies was the global Depression. It had triggered a desperate scramble among the world’s powers to prop up their flagging economies with protective tariffs. This was an individual solution with excruciating collective consequences. As those trade barriers rose, global trade collapsed, falling by two-thirds between 1929 and 1932. This was exactly the nightmare Alfred Thayer Mahan had predicted back in the 1890s. As international trade doors slammed shut, large economies were forced to subsist largely on their own domestic produce. Domestic, in this context, included colonies, though, since one of empire’s chief benefits was the unrestricted economic access it brought to faraway lands. It mattered to major imperial powers—the Dutch, the French, the British—that they could still get tropical products such as rubber from their colonies in Asia. And it mattered to the industrial countries without large empires—Germany, Italy, Japan—that they couldn’t. The United States was in a peculiar position. It had colonies, but they weren’t its lifeline. Oil, cotton, iron, coal, and many of the important minerals that other industrial economies found hard to secure—the United States had these in abundance on its enormous mainland. Rubber and tin it could still purchase from Malaya via its ally Britain. It did take a few useful goods from its tropical colonies, such as coconut oil from the Philippines and Guam and “Manila hemp” from the Philippines (used to make rope and sturdy paper, hence “manila envelopes” and “manila folders”). Yet the United States didn’t depend on its colonies in the same way that other empires did. It was, an expert in the 1930s declared, “infinitely more self-contained” than its rivals. Most of what the United States got from its colonies was sugar, grown on plantations in Hawai‘i, Puerto Rico, the U.S. Virgin Islands, and the Philippines. Yet even in sugar, the United States wasn’t dependent. Sugarcane grew in the subtropical South, in Louisiana and Florida. It could also be made from beets, and in the interwar years the United States bought more sugar from mainland beet farmers than it did from any of its territories. What the Depression drove home was that, three decades after the war with Spain, the United States still hadn’t done much with its empire. The colonies had their uses: as naval bases and zones of experimentation for men such as Daniel Burnham and Cornelius Rhoads. But colonial products weren’t integral to the U.S. economy. In fact, they were potentially a threat.

The limitation of consciousness in space and time is such an overwhelming reality that every occasion when this fundamental truth is broken through must rank as an event of the highest theoretical significance, for it would prove that the space- time barrier can be annulled. The annulling factor would then be the psyche, since space-time would attach to it at most as a relative and conditioned quality. Under certain conditions it could even break through the barriers of space and time precisely because of a quality essential to it, that is, its relatively trans- spatial and trans-temporal nature. This possible transcendence of space-time, for which it seems to me there is a good deal of evidence, is of such incalculable import that it should spur the spirit of research to the greatest effort. Our present development of consciousness is, however, so backward that in general we still lack the scientific and intellectual equipment for adequately evaluating the facts of telepathy so far as they have bearing on the nature of the psyche. I have referred to this group of phenomena merely in order to point out that the psyche’s attachment to the brain, i.e., its space-time limitation, is no longer as self-evident and incontrovertible as we have hitherto been led to believe.

It is a well-worn saying but one nonetheless true and nonetheless worthy of repetition, inasmuch as it expresses peculiarly the situation now widely prevalent, that "where there is no vision the people perish. " Mankind as a whole, or more particularly the Western element, has lost in some incomprehensible way its spiritual vision. An heretical barrier has been erected separating itself from that current of life and vitality which even now, despite willful impediment and obstacle, pulses and vibrates passionately in the blood, pervading the whole of universal form and structure. The anomalies presented today are due to this rank absurdity. Mankind is slowly accomplishing its own suicide. A self-strangulation is being effected through a suppression of all individuality, in the spiritual sense, and all that made it human. It continues to withhold the spiritual atmosphere from its lungs, so to speak. And having severed itself from the eternal and never-ceasing sources of light and life and inspiration, it has deliberately blinded itself to the fact— than which no other could compare in importance—that there is a dynamic principle both within and without from which it has accomplished a divorce. The result is inner lethargy, chaos, and the disintegration of all that formerly was held to be ideal and sacred.

My Nobel appeal: it’s hard to put the whole world to rights, but let us at least think about how we can prepare our own small corner of it, this corner of literature where we read, write, publish, recommend, denounce, and give awards to books. If we are to play an important role in this uncertain future, if we are to get the best from the writers of today and tomorrow, I believe we must become more diverse. I mean this in two particular senses. Firstly, we must widen our common literary world to include many more voices from beyond our comfort zones of the elite first world cultures. We must search more energetically to discover the gems from what remain today unknown literary cultures, whether the writers live in faraway countries or within our own communities. Second, we must take great care not to set too narrowly or conservatively our definitions of what constitutes good literature. The next generation will come with all sorts of new, sometimes bewildering ways to tell important and wonderful stories. We must keep our minds open to them, especially regarding genre and form, so that we can nurture and celebrate the best of them. In a time of dangerously increasing division we must listen. Good writing and good reading will break down barriers. We may even find a new idea, a great humane vision around which to rally.

I have frequently wondered if the majority of mankind ever pause to reflect upon the occasionally titanic significance of dreams, and the obscure world to which they belong. Whilst the greater number of our nocturnal visions are perhaps no more than faint and fantastic reflections of our waking experiences—Freud to the contrary with his puerile symbolism—there are still a certain remainder whose immundane and ethereal character permits of no ordinary interpretation, and whose vaguely exciting and disquieting effect suggests possible minute glimpses into a sphere of mental existence no less important than physical life, yet separated from that life by all but impassable barrier. From my experience I cannot doubt but that man, when lost to terrestrial consciousness, is indeed sojourning in another and uncorporeal life of far different nature from the life we know; and of which only the slightest and most indistinct memories linger after waking. From those blurred and fragmentary memories we may infer much, yet prove little. We may guess that in dreams life, matter, and vitality, as the earth knows such things, are not necessarily constant; and that time and space do not exist as our waking selves comprehend them. Sometimes I believe that this less material life is our truer life; and that our vain presence on the terraqueous globe is itself the secondary or merely virtual phenomenon.

In order to grasp the meaning of this liberal program we need to imagine a world order in which liberalism is supreme. Either all the states in it are liberal, or enough are so that when united they are able to repulse an attack of militarist aggressors. In this liberal world, or liberal part of the world, there is private property in the means of production. The working of the market is not hampered by government interference. There are no trade barriers; men can live and work where they want. Frontiers are drawn on the maps but they do not hinder the migrations of men and shipping of commodities. Natives do not enjoy rights that are denied to aliens. Governments and their servants restrict their activities to the protection of life, health, and property against fraudulent or violent aggression. They do not discriminate against foreigners. The courts are independent and effectively protect everybody against the encroachments of officialdom. Everyone is permitted to say, to write, and to print what he likes. Education is not subject to government interference. Governments are like night-watchmen whom the citizens have entrusted with the task of handling the police power. The men in office are regarded as mortal men, not as superhuman beings or as paternal authorities who have the right and duty to hold the people in tutelage. Governments do not have the power to dictate to the citizens what language they must use in their daily speech or in what language they must bring up and educate their children. Administrative organs and tribunals are bound to use each man’s language in dealing with him, provided this language is spoken in the district by a reasonable number of residents. In such a world it makes no difference where the frontiers of a country are drawn. Nobody has a special material interest in enlarging the territory of the state in which he lives; nobody suffers loss if a part of this area is separated from the state. It is also immaterial whether all parts of the state’s territory are in direct geographical connection, or whether they are separated by a piece of land belonging to another state. It is of no economic importance whether the country has a frontage on the ocean or not. In such a world the people of every village or district could decide by plebiscite to which state they wanted to belong. There would be no more wars because there would be no incentive for aggression. War would not pay. Armies and navies would be superfluous. Policemen would suffice for the fight against crime. In such a world the state is not a metaphysical entity but simply the producer of security and peace. It is the night-watchman, as Lassalle contemptuously dubbed it. But it fulfills this task in a satisfactory way. The citizen’s sleep is not disturbed, bombs do not destroy his home, and if somebody knocks at his door late at night it is certainly neither the Gestapo nor the O.G.P.U. The reality in which we have to live differs very much from this perfect world of ideal liberalism. But this is due only to the fact that men have rejected liberalism for etatism.

Geopolitics is ultimately the study of the balance between options and lim­itations. A country's geography determines in large part what vulnerabilities it faces and what tools it holds. "Countries with flat tracks of land -- think Poland or Russia -- find building infrastructure easier and so become rich faster, but also find them­selves on the receiving end of invasions. This necessitates substantial stand­ing armies, but the very act of attempting to gain a bit of security automat­ically triggers angst and paranoia in the neighbors. "Countries with navigable rivers -- France and Argentina being premier examples -- start the game with some 'infrastructure' already baked in. Such ease of internal transport not only makes these countries socially uni­fied, wealthy, and cosmopolitan, but also more than a touch self-important. They show a distressing habit of becoming overimpressed with themselves -- and so tend to overreach. "Island nations enjoy security -- think the United Kingdom and Japan -- in part because of the physical separation from rivals, but also because they have no choice but to develop navies that help them keep others away from their shores. Armed with such tools, they find themselves actively meddling in the affairs of countries not just within arm's reach, but half a world away. "In contrast, mountain countries -- Kyrgyzstan and Bolivia, to pick a pair -- are so capital-poor they find even securing the basics difficult, mak­ing them largely subject to the whims of their less-mountainous neighbors. "It's the balance of these restrictions and empowerments that determine both possibilities and constraints, which from my point of view makes it straightforward to predict what most countries will do: · The Philippines' archipelagic nature gives it the physical stand-off of is­lands without the navy, so in the face of a threat from a superior country it will prostrate itself before any naval power that might come to its aid. · Chile's population center is in a single valley surrounded by mountains. Breaching those mountains is so difficult that the Chileans often find it easier to turn their back on the South American continent and interact economically with nations much further afield. · The Netherlands benefits from a huge portion of European trade because it controls the mouth of the Rhine, so it will seek to unite the Continent economically to maximize its economic gain while bringing in an exter­nal security guarantor to minimize threats to its independence. · Uzbekistan sits in the middle of a flat, arid pancake and so will try to expand like syrup until it reaches a barrier it cannot pass. The lack of local competition combined with regional water shortages adds a sharp, brutal aspect to its foreign policy. · New Zealand is a temperate zone country with a huge maritime frontage beyond the edge of the world, making it both wealthy and secure -- how could the Kiwis not be in a good mood every day? "But then there is the United States. It has the fiat lands of Australia with the climate and land quality of France, the riverine characteristics of Germany with the strategic exposure of New Zealand, and the island fea­tures of Japan but with oceanic moats -- and all on a scale that is quite lit­erally continental. Such landscapes not only make it rich and secure beyond peer, but also enable its navy to be so powerful that America dominates the global oceans.

I believe that if, like me, you have privilege and are equipped with the resources and knowledge to have these conversations, it is your job to educate those who have no idea how to navigate this information, define these resources, and to challenge their own preconceived ideas. It is not solely the responsibility of marginalised people to advocate for their own rights, to explain their own oppression, or to hold hands with the very people undermining them. This is a reminder that each and every one of us has arrived at our current worldview because of people who took the time to explain things, who performed labour to educate us. We need to pay that forward, not sit on high horses. I know I am the product of the people closest to me, and that our debates and occasional conflicts are at the crux of my self-development, reflection, and empowerment. It isn’t your job to engage in harmful conversations with those committed to misunderstanding you but it isn’t helpful to demonise people whose views do not mirror your own or whose progress is slower. It isn’t effective to shut down and to turn your back on those with other worldviews once you believe you know better. We shouldn’t pull the ladder up behind us when we decided we’re in the right place. We shouldn’t be shutting up shop. This is the ultimate opportunity to use what we have learned to ensure marginalised people do not have to have these conversations. We don’t need to speak on behalf of anyone but we can direct people to resources, we can push back on problematic language and views, and we can use our knowledge and privilege for change-making. If you hold the privileges that I do, a White woman claiming to be a feminist, your fear is not enough of a barrier. I know that is a confronting statement but it is something we must interrogate. It is vital to note that there are many circumstances where breaking your silence, challenging the status quo, and speaking out pose a threat. I want to be clear that this is not a call to subject yourself to devastating outcomes, or dangerous conversations, or situations that pose a threat to your safety or security. But if the only thing standing between you and change is fear of causing your friends discomfort, or lowering the mood by calling out something that may be considered taboo, you must walk through that fear. History depends on it. Change is contingent on your voice. If you want to identify as a feminist. If you want to claim this space and that you are #doingthework, this is exactly what that work looks like. Having difficult conversations, being brave, and challenging widely held assumptions. Turning up to the protest. Putting your money toward causes you claim to stand for. Buying the book and using what you’ve learned to ensure this work does not remain the sole responsibility of the impacted, marginalised communities, but becomes something that those without lied experiences understand and advocate for. Doing all this, is more than half the battle. The next time you bookend a conversation with “it is not my job to educate you”, I think it is really important to remember that, actually, it kind of is. Your privilege means you have access to people and influence over them. You are considered by society to be more palatable in your anger, and your advocacy, and people are more willing to hear you speak to difficult topics. It is your job to educate yourself, and to use that inherent privilege to educate others, or to at least have a go. It is your job, as the feminist you claim to be, to act as a barricade for people experiencing compounding marginalisations. It is your job to educate yourself and others. It is as simple as that.

Within our own species we have great variation between these two reactions. One man may beat his life away in furious assault on the barrier, where another simply waits for the tide to pick him up. Such variation is also observable among the higher vertebrates, particularly among domestic animals. It would be strange if it were not also true of the lower vertebrates, among the individualistic ones anyway. A fish, like the tuna or the sardine, which lives in a school, would be less likely to vary than this lonely horned shark, for the school would impose a discipline of speed and uniformity, and those individuals which would not or could not meet the school’s requirements would be killed or lost or left behind. The overfast would be eliminated by the school as readily as the over-slow, until a standard somewhere between the fast and slow had been attained. Not intending a pun, we might note that our schools have to some extent the same tendency. A Harvard man, a Yale man, a Stanford man—that is, the ideal—is as easily recognized as a tuna, and he has, by a process of elimination, survived the tests against idiocy and brilliance. Even in physical matters the standard is maintained until it is impossible, from speech, clothing, haircuts, posture, or state of mind, to tell one of these units of his school from another. In this connection it would be interesting to know whether the general collectivization of human society might not have the same effect. Factory mass production, for example, requires that every man conform to the tempo of the whole. The slow must be speeded up or eliminated, the fast slowed down. In a thoroughly collectivized state, mediocre efficiency might be very great, but only through the complete elimination of the swift, the clever, and the intelligent, as well as the incompetent. Truly collective man might in fact abandon his versatility. Among school animals there is little defense technique except headlong flight. Such species depend for survival chiefly on tremendous reproduction. The great loss of eggs and young to predators is the safety of the school, for it depends for its existence on the law of probability that out of a great many which start some will finish. It is interesting and probably not at all important to note that when a human state is attempting collectivization, one of the first steps is a frantic call by the leaders for an increased birth rate—replacement parts in a shoddy and mediocre machine.

With the relief of knowing I had passed through a crisis, I sighed because there was nothing to hold me back. It was no time for fear or pretense, because it could never be this way with anyone else. All the barriers were gone. I had unwound the string she had given me, and found my way out of the labyrinth to where she was waiting. I loved her with more than my body. I don’t pretend to understand the mystery of love, but this time it was more than sex, more than using a woman’s body. It was being lifted off the earth, outside fear and torment, being part of something greater than myself. I was lifted out of the dark cell of my own mind, to become part of someone else—just as I had experienced it that day on the couch in therapy. It was the first step outward to the universe—beyond the universe—because in it and with it we merged to recreate and perpetuate the human spirit. Expanding and bursting outward, and contracting and forming inward, it was the rhythm of being—of breathing, of heartbeat, of day and night—and the rhythm of our bodies set off an echo in my mind. It was the way it had been back there in that strange vision. The gray murk lifted from my mind, and through it the light pierced into my brain (how strange that light should blind!), and my body was absorbed back into a great sea of space, washed under in a strange baptism. My body shuddered with giving, and her body shuddered its acceptance. This was the way we loved, until the night became a silent day. And as I lay there with her I could see how important physical love was, how necessary it was for us to be in each other’s arms, giving and taking. The universe was exploding, each particle away from the next, hurtling us into dark and lonely space, eternally tearing us away from each other—child out of the womb, friend away from friend, moving from each other, each through his own pathway toward the goal-box of solitary death. But this was the counterweight, the act of binding and holding. As when men to keep from being swept overboard in the storm clutch at each other’s hands to resist being torn apart, so our bodies fused a link in the human chain that kept us from being swept into nothing. And in the moment before I fell off into sleep, I remembered the way it had been between Fay and myself, and I smiled. No wonder that had been easy. It had been only physical. This with Alice was a mystery. I leaned over and kissed her eyes. Alice knows everything about me now, and accepts the fact that we can be together for only a short while. She has agreed to go away when I tell her to go. It’s painful to think about that, but what we have, I suspect, is more than most people find in a lifetime.

Never treat your launch team like a core group. It’s not. Your launch team is a time-limited, purpose-driven team. It ends with the debriefing session following your launch. At that meeting, release the launch team members to join a ministry team of their choice. Your launch team will not stay with you over the long haul. Many church planters make the mistake of thinking that the people from their launch team (whom they have grown to love) will be the same people who will grow the church with them in the long term. That is seldom, if ever, the case. While it’s sad to see people go, it’s part of God’s process in growing your church. So, expect it, be prepared for it, and be thankful that you have the opportunity to serve with so many different people at different points along the journey. Preparing a launch team to maximize your first service is first and foremost a spiritual enterprise. Pray and fast—a lot. Don’t be fooled into thinking that being a solid leader undermines the spirit of teamwork. You can lead a team, hold people accountable and ensure that things get done in a way that fosters teamwork and gives glory to God. So get ready. show people your heart before you ask for their hand. People want to know that you care, and they want to be part of something bigger than themselves. If you can articulate your vision in a way that excites people, they’ll want to be on your team. The launch team is not a democracy. Don’t vote. You are the leader. Lead. While it’s true that you want to share the gospel with as many people as possible, you will need to develop a clear picture of the specific demographic your new church is targeting in order to effectively reach the greatest number of people. Diffused light has little impact, but focused light has the ability to cut through steel. Take time to focus so that you are able to reach the specific people God has called you to. 1. Who Are the Key Population Groups Living in My Area? 2. What Population Group Is Not Being Reached Effectively? 3. What Population Group Do I Best Relate To? Healthy organisms grow, and that includes your church. If you feel stagnation setting in, your job is not to push growth any way you can but to identify the barriers that are hindering you and remove them. The only people who like full rooms are preachers and worship leaders. If you ignore this barrier, your church will stop growing. Early on, it’s best to remain flexible. The last thing you want to do is get in a position in which God can’t grow you because you aren’t logistically prepared. What if twice as many people showed up this Sunday? Would you be ready? When a lead pastor isn’t growing: The church stops growing, the sermons are stale, The staff and volunteers stop growing, The passion for ministry wanes. Keeping your church outwardly focused is just as important now as it was during your prelaunch stage. Make sure that you are continually working to expand God’s kingdom, not building your own. A healthy launch is the single greatest indicator of future church health.

Introduction When it comes to skincare, one of the most important factors we often overlook is maintaining the hydration of our skin. Dry and dehydrated skin can lead to a multitude of issues, including itching, flaking, and premature aging. That's where Tatily London Bodywash comes in. Powered by Botnica and enriched with glycerine and blueberry extract, this bodywash offers a luxurious and nourishing experience that leaves your skin feeling soft, smooth, and deeply hydrated. In this article, we will explore the science behind glycerine, the key ingredient in Tatily London Bodywash, and dive into the numerous benefits of incorporating this bodywash into your daily skincare routine. So, let's delve into the world of skincare and discover how Tatily London Bodywash can transform your skin. The Science Behind Glycerine Glycerine, also known as glycerol, is a natural compound that is derived from plant or animal fats. It is a colorless and odorless liquid that has been used extensively in the skincare industry for its moisturizing properties. Glycerine acts as a humectant, drawing moisture from the air into the skin and forming a protective barrier that helps to seal in hydration. One of the unique properties of glycerine is its ability to attract and retain water molecules. This means that when glycerine is applied to the skin, it helps to replenish and maintain the skin's moisture levels, leading to a plump and hydrated complexion. Additionally, glycerine has emollient effects, which help to soften and smooth the skin's texture Benefits of Tatily London Body-wash Tatily London Body-wash takes the power of glycerine to the next level with the added benefits of blueberry extract. This combination creates a body-wash that not only hydrates the skin but also provides it with essential nutrients and antioxidants to promote overall skin health. Here are some of the key benefits of using Tatily London Body-wash: 1. Deep Hydration: The glycerine in Tatily London Body-wash deeply moisturises the skin, leaving it feeling hydrated and supple. Say goodbye to dry and itchy skin! 2. Nourishing Blueberry Extract: Blueberries are packed with antioxidants, vitamins, and minerals that help to protect the skin against environmental damage and promote a youthful complexion. 3. Gentle and Safe: Tatily London Body-wash is free of parabens and silicons, making it suitable for all skin types, including sensitive skin. It is dermatologically tested to ensure safety and efficacy. 4. Luxurious Fragrance: The delightful scent of blueberries and mint adds a touch of luxury to your shower routine, transforming it into a spa-like experience. 5. Smooth and Soft Skin: With regular use, Tatily London Body-wash helps to improve the texture of your skin, leaving it smooth, soft, and radiant. How to Incorporate Tatily London Bodywash into Your Skincare Routine To unlock the full benefits of Tatily London Body-wash, here are some tips on how to best incorporate it into your skincare routine: - Wet Your Skin: Start by wetting your skin thoroughly in the shower. - Dispense Bodywash: Squeeze Blueberry & Mint Bodywash onto your palm or a loofah. - Apply and Lather: Gently massage the body wash onto your damp skin using circular motions. - Focus on Areas: Pay special attention to areas that tend to accumulate more oil, dirt, or impurities. - Rinse Thoroughly: Once you’ve worked up a rich lather and cleansed your skin, thoroughly rinse off the body wash using warm water. - Pat Dry: After rinsing, gently pat your skin dry with a clean, soft towel. - Frequency: You can use the Multani Mitti Bodywash daily or as needed, depending on your skin’s requirements. For best results, use Tatily London Body-wash daily as part of your skincare routine. You'll notice a visible difference in the texture and hydration of your skin

God blesses us with so many gifts that it is, in a way, ungrateful of us to suffer. We can use our efforts, resilience, persistence, as well our capacity to dream and envision, to apply faith to our journey and reach our goals despite any momentary barriers or difficult outcome we may face. Ultimately, time and freedom are more important than anything else and both can’t be taken from us. When you pray, you take the freedom to yourself and, when you live in hope, you gain time. That time may not be seen in the present but will come as a new future. And every loss reveals the potential for a greater victory. For there is no meaning in suffering for not having receivers to the fruits of our creation. Likewise, we should not suffer when we are receivers of what is created.

…American men actually engage most in hunting and fishing. The desire of men in wealthy societies to re-create the food-gathering conditions of very primitive people appears to be an appropriate comment on the power of the hunting drives discussed earlier. Not only is hunting expensive in many places – think of the European on safari in Africa – but it is also time-consuming, potentially dangerous, and frequently involves considerable personal discomfort. Men do it because it is ‘fun’. So they say, and so one must conclude from their persistent rendition of the old pattern. What is relevant from our point of view is that hunting, and frequently fishing, are group activities. A man will choose his co-hunters very carefully. Not only does the relative intimacy of the hunt demand some congeniality, but there is also danger in hunting with inept or irresponsible persons. It is a serious matter, and even class barriers which normally operate quite rigidly may be happily breached for the period of the hunt. Some research on hunters in British Columbia suggests the near-piety which accompanies the hunt; hunting is a singular and important activity. One particular group of males takes along bottles of costly Crown Royal whisky for the hunt; they drink only superior whisky on this poignant re-creation of an ancient manly skill. But when their wives join them for New Year's celebrations, they drink an ordinary whisky: the purely formal and social occasion does not, it seems, merit the symbolic tribute of outstanding whisky. Gambling is another behaviour which, like hunting and sport, provides an opportunity in countless cultures for the weaving of and participation in the web of male affiliation. Not the gambling of the London casino, where glamorous women serve drinks, or the complex hope, greed, fate-tempting ritual, and action of the shiny American palaces in Nevada, and not the hidden gambling run by racketeers. Rather, the card games in homes or small clubs, where men gather to play for manageable stakes on a friendly basis; perhaps – like Jiggs and his Maggie – to avoid their women, perhaps to seek some money, perhaps to buy the pleasant passage of time. But also to be with their friends and talk, and define, by the game, the confines of their intimate male society. Obviously females play too, both on their own and in mixed company. But there are differences which warrant investigation, in the same way that the drinking of men in groups appears to differ from heterosexual or all-female drinking; the separation of all-male bars and mixed ones is still maintained in many places despite the powerful cultural pressures against such flagrant sexual apartheid. Even in the Bowery, where disaffiliated outcast males live in ways only now becoming understood, it has been noted that, ‘There are strong indications that the heavy drinkers are more integrated and more sociable than the light. The analytical problem lies in determining whether socialization causes drinking or drinking results in sociability when there is no disapproval.’ In the gentleman's club in London, the informally segregated working man's pub in Yorkshire, the all-male taverns of Montreal, the palm-wine huts of west Africa, perhaps can be observed the enactment of a way of establishing maleness and maintaining bonds which is given an excuse and possibly facilitated by alcohol. Certainly, for what they are worth in revealing the nature of popular conception of the social role of drinking, advertisements stress the manly appeal of alcohol – particularly whisky – though it is also clear that there are ongoing changes in the socio-sexual implications of drinking. But perhaps it is hasty to regard the process of change as a process of female emancipation which will culminate in similarity of behaviour, status, and ideals of males and females. The changes are still too recent to warrant this. Also, they have been achieved under sufficiently self-conscious pressure...

Understanding how things fail is the most important component in solving engineering problems.

training people to be able to move from advantage to advantage becomes a cost of doing business. It’s just as important a bill to pay as the one you pay to keep the lights on and the computers running. Investing in people’s capacity to move around removes a tremendous barrier to change and suggests a redirection of emphasis from pure deployment to creating transition capability.

it’s not wrong to prioritize your functioning and find other ways you can contribute to environmentalism. Climate change is real. Environmentalism is important. But we are not going to fix the earth by shaming people with mental health and neurodiverse needs out of adaptive routines they need to function. Take that energy to Congress. Those who feel anger at someone with clinical depression or ADHD for not engaging in eco-optimal behaviors are seriously deluded. One of the major tenets of health professions is harm reduction. No one is made functional overnight, and some people may always have barriers. The goal then is to take steps that reduce harm, first to self, then to those individuals around us, then to our community. You cannot jump right to community harm reduction before first addressing individual harm reduction. Therefore, if a newly widowed woman struggles to eat, she is released from the obligation of having an eco-perfect diet not because eating ethically is unimportant, but because when the real-world choices for someone are eating dairy or eating nothing, it is always the ethical choice to eat. It is always the ethical choice to encourage that person to eat whatever they can manage. Harm reduction is always ethical.

There is only one way for women to reach full human potential—by participating in the mainstream of society, by exercising their own voice in all the decisions shaping that society. For women to have full identity and freedom, they must have economic independence. Breaking through the barriers that had kept them from the jobs and professions rewarded by society was the first step, but it wasn’t sufficient. It would be necessary to change the rules of the game to restructure professions, marriage, the family, the home. The manner in which offices and hospitals are structured, along the rigid, separate, unequal, unbridgeable lines of secretary/executive, nurse/doctor, embodies and perpetuates the feminine mystique. But the economic part would never be complete unless a dollar value was somehow put on the work done by women in the home, at least in terms of social security, pensions, retirement pay. And housework and child rearing would have to be more equally shared by husband, wife, and society. Equality and human dignity are not possible for women if they are not able to earn. When the young radical kids came into the movement, they said it was “boring” or “reformist” or “capitalist co-option” to place so much emphasis on jobs and education. But very few women can afford to ignore the elementary economic facts of life. Only economic independence can free a woman to marry for love, not for status or financial support, or to leave a loveless, intolerable, humiliating marriage, or to eat, dress, rest, and move if she plans not to marry. But the importance of work for women goes beyond economics. How else can women participate in the action and decisions of an advanced industrial society unless they have the training and opportunity and skills that come from participating in it?

With the barriers between home and work life increasingly fragile, and with the new electronic technology putting increasingly great stress on workers’ physical and mental health, protection of workers’ private time is of increasing importance.

Feminist relativism has three sources. One is the embarrassment caused feminists by the biological and behavioral sciences. The only remaining barrier against the tide of evidence for important innate gender dimorphism is rejection of the idea of evidence. When reason goes against a man, said Hobbes, the man goes against reason. The second source is Marxism, which also rejects the idea of a world independent of human praxis. The third is unfamiliarity with science, including the work of female scientists.

Whilst acknowledging that 'good literature reaches across cultural and ethnic borders to touch us all as human', she (Rudine Sims Biship) argues that books can act as both mirrors and windows for children. 'Windows' offer us a chance to look closely at a view of the world we may not have previously seen. Those windows might take us out to escapist fantasy or provide a view of lives we have not previously seen. These are notions familiar and vital to writers, teachers and those of us who care about stories. But Sims Bishop adds that books might also mirror our lives in some aspects and that children from the dominant culture tend to have books as mirrors whilst children who have been historically 'ignored - or worse ridiculed' do not, and this communicates important messages about the extent in which they are growing up'. Recognising that a window can be a barrier, Sims Bishop later added the idea of the sliding glass door as 'a way to suggest that a book can offer.. a lived experience for a reader'.

wisdom on a global level takes a very long time.  You and your team have achieved a giant step forward for your people.  You have broken the barrier of communication that has kept you isolated for so very long.  You have regained an ability you once had natively, but have since lost.  Your breakthrough may prove to be the most important turning point for your race in understanding the world around you.  An understanding that will reveal your world as more than just a planet of resources.  Life is not simply a matter of breathing or thinking.  Life is connectedness on a planetary scale.

There is a difference between working out and training,” he started.  “So far, you just work out.  You sweat a little and get a good amount of exercise.  Yes, you do get a little better, a little stronger and a little smarter, but mostly your skills are derived from your natural abilities.  Training is very different.  When you train, you have to push your body and your fighting spirit to the point of breaking every time. When you train, you have to go right up to the limits where your physical being and your spiritual self scream ‘no more.’ And at that barrier, which naturally evolved throughout your lifetime as protection against possible physical harm and mental anguish, you must force through or be forced through into a world of seemingly unreasonable pain in order to glimpse and then realize another level beyond your current abilities.  This must happen over and over again in order to truly progress on this journey.  And of course, the cruelty of all this is that the next level itself is illusory, as is the one after that, and the successive barriers you must force your way through will seem boundless.” “Even for the strongest person, training extracts a heavy and oftentimes damaging toll on your body and on your psychic health, which is why I rarely push my students that hard,” he continued.  “The harmful effects of such hard training is also why you need a trustworthy guide and teacher, someone who can catalyze your training but, more importantly, someone who can pull you from the abyss and show you that the white hot pressure to advance and constantly surpass your previous achievements is also an illusion in and of itself.

What is important, perhaps, is that the moment was a culmination of all we had ever dreamt: not just Grey Goose, not just the good life—the tuneful life without the pressure of time—but also the green tree of the pagan love flourishing within the Shining Barrier.

While an historical analysis of the understanding and use of partnership in the ecumenical movement is helpful and worthwhile in itself, it can also serve a larger purpose. As Bauerochse notes in his study, “historical recollection can be an important aid in understanding current problems and difficulties in partnership relations . . . and can also provide a stimulus for developing new forms of such relationships.”7 In this spirit, this book will follow or trace four themes or issues that, given the contested history described above, seem to constantly reappear in the historical narrative and which, especially for those of us from a Global Christian perspective, continue today as barriers to living out relationships of mutuality. While each theme is treated as a separate issue, it must be noted that in reality they all touch, influence, and reinforce one another, each contributing in its

Kazuo Ishiguro was pushing for such an expansion in his 1917 Nobel Lecture. After speaking so movingly about the effect singers have on his writing and discussing a film, amidst his literary musings and remembrances, he ended with a plea that serves well as a conclusion to this Nobel Prize section with its comments on future generations, genre and form: “… we must widen our common literary world to include many more voices from beyond our comfort zones of the elite first world cultures. We must search more energetically to discover the gems from what remain today unknown literary cultures, whether the writers live in far away countries or within our own communities. Second: we must take great care not to set too narrowly or conservatively our definitions of what constitutes good literature. The next generation will come with all sorts of new, sometimes bewildering ways to tell important and wonderful stories. We must keep our minds open to them, especially regarding genre and form, so that we can nurture and celebrate the best of them. In a time of dangerously increasing division, we must listen. Good writing and good reading will break down barriers. We may even find a new idea, a great humane vision, around which to rally.

In the labyrinth of human experience, we often find ourselves running into walls. What we fail to realize is that these barriers are often self-constructed, built from our perceived flaws rather than our strengths. But have we ever stopped to ask, 'What do I actually like about myself?'. On our quest for self-discovery and personal growth, it's important to embark on a holistic journey that encompasses both self-appreciation and self-awareness. While reflecting on what we like about ourselves allows us to embrace our strengths and cultivate self-acceptance, it's equally valuable to acknowledge the aspects where we may fall short.

Just as is the case in the years between 1938 and 1943, in exactly the same way as now, the same ill-founded reproaches were made then: well, if you bring the Nordic man so much to the fore, you're creating a new split, a new class-distinction,-it's a new class hatred. We're overcoming the social barriers, so I've been told by important party members, and now you're setting up racial ones. My reply to these people has always been: If you want to look at things in a negative way, there is nothing in the world which you cannot see in a negative way. From the negative angle, of course, you can argue that way. I see it differently, for I see it on this plane: What is the binding factor which holds the man in East Prussia and the man in the Black Forest together, the man in Schleswig-Holstein and in Hamburg and the man in Munich, in Graz, in Pomerania, in Berlin and in the Rhineland? What is then the factor or the element which contains all that is dear and precious and valuable to us? It is in fact what we Germans call inherent culture, it is this Germanic, this Nordic component of our blood.

For us the question of blood was a reminder of our own worth, a reminder of what is actually the basis holding this German people together. Just as is the case in the years between 1938 and 1943, in exactly the same way as now, the same ill-founded reproaches were made then: well, if you bring the Nordic man so much to the fore, you're creating a new split, a new class-distinction,-it's a new class hatred. We're overcoming the social barriers, so I've been told by important party members, and now you're setting up racial ones. My reply to these people has always been: If you want to look at things in a negative way, there is nothing in the world which you cannot see in a negative way. From the negative angle, of course, you can argue that way. I see it differently, for I see it on this plane: What is the binding factor which holds the man in East Prussia and the man in the Black Forest together, the man in Schleswig-Holstein and in Hamburg and the man in Munich, in Graz, in Pomerania, in Berlin and in the Rhineland? What is then the factor or the element which contains all that is dear and precious and valuable to us? It is in fact what we Germans call inherent culture, it is this Germanic, this Nordic component of our blood.

Since the tissue and immune barriers of the orginal hosts were very similar o those of the new host, these virus would posses pre-envolved strategies that would work pretty much in the new host as they did in a very important characteristic in common. Once they entered an individual, or species, the never wnet away, not in terms of the entire affected population, or even the species. The biological term for such a relationship is "persistence" and viruses are said to be "persistant-viruses". The very nature of such a long-term, and inevitably intimate, relationship has a major implications for the virus-host evolutionary dynamics.

The Winning Mind Set, a 2006 self-help book by Jim Brault and Kevin Seaman, which uses Bannister’s four-minute mile as a parable about the importance of self-belief. “[W]ithin one year, 37 others did the same thing,” they write. “In the year after that, over 300 runners ran a mile in less than four minutes.” Similar larger-than-life (that is, utterly fictitious) claims are a staple in motivational seminars and across the Web: once Bannister showed the way, others suddenly brushed away their mental barriers and unlocked their true potential.

Page 550: CG Darwin—grandson of the great Charles—argued in The Next Million Years (1978), an important book, that if humankind as a whole comprised two subtypes, Homo contracipiens (contraceptive practitioners) and Homo progenitivus (non- or lower-practitioners), then the second type would inevitable come to dominate, and finally exclude, the first. Once H. progenitivus had ousted H. contracipiens, the group would increase with even greater intensity until it hit some barrier; an effective population control policy; lack of food or some other basic resource.