Crossing The First Threshold Quotes

Breakthrough moments are often the result of many previous actions, which build up the potential required to unleash a major change. This pattern shows up everywhere. Cancer spends 80 percent of its life undetectable, then takes over the body in months. Bamboo can barely be seen for the first five years as it builds extensive root systems underground before exploding ninety feet into the air within six weeks. Similarly, habits often appear to make no difference until you cross a critical threshold and unlock a new level of performance. In the early and middle stages of any quest, there is often a Valley of Disappointment. You expect to make progress in a linear fashion and it’s frustrating how ineffective changes can seem during the first days, weeks, and even months. It doesn’t feel like you are going anywhere. It’s a hallmark of any compounding process: the most powerful outcomes

So if the Infernum is an empy interior, what's Heaven in their conception?" I asked, nudging him. "A second inside-out house, inside, or rather 'outside' the first," he said. "If you cross its threshold, you realize our world, for all its wonder, has been but a shdow, another kind of empitness. Heaven is more than this.

I was not aware of the moment when I first crossed the threshold of this life. What was the power that made me open out into this vast mystery like a bud in the forest at – midnight? When in the morning I looked upon the light I felt in a moment that I was no stranger in this world, that the inscrutable without name and form had taken me in irs arms in the form of my own mother. Even so, in death the same unknown will appear as ever known to me. And because I love this life, I know I shall love death as well. The child cries out when from the right breast the mother takes it away, in the very next moment to find in the left one its consolation.

Similarly, habits often appear to make no difference until you cross a critical threshold and unlock a new level of performance. In the early and middle stages of any quest, there is often a Valley of Disappointment. You expect to make progress in a linear fashion and it’s frustrating how ineffective changes can seem during the first days, weeks, and even months. It doesn’t feel like you are going anywhere. It’s a hallmark of any compounding process: the most powerful outcomes are delayed.

It shouldn’t be too surprising that the person who is actually present as we cross the threshold of life and take our first breath once again appears at the threshold as we take our last breath.

Those five characteristics are:    1. Reactivity: the vicious cycle of intense reactions of each member to events and to one another.    2. Herding: a process through which the forces for togetherness triumph over the forces for individuality and move everyone to adapt to the least mature members.    3. Blame displacement: an emotional state in which family members focus on forces that have victimized them rather than taking responsibility for their own being and destiny.    4. A quick-fix mentality: a low threshold for pain that constantly seeks symptom relief rather than fundamental change.    5. Lack of well-differentiated leadership: a failure of nerve that both stems from and contributes to the first four. To reorient oneself away from a focus on technology toward a focus on emotional process requires that, like Columbus, we think in ways that not only are different from traditional routes but that also sometimes go in the opposite direction. This chapter will thus also serve as prelude to the three that follow, which describe the “equators” we have to cross in our time: the “learned” fallacies or emotional barriers that keep an Old World orientation in place and cause both family and institutional leaders to regress rather than venture in new directions.

You can laugh," he said. "Dad's been ranting and muttering for an hour. Something about-" his gaze shifted and lingered on Shelby "-traitors and infidels.Hello,you must be the infidel." The friendly irony in his voice had Shelby's lips curving. "I must be." "Shelby Campbell,my brother, Caine." "The first Campbell ever to step into the MacGregor keep.Enter at your own risk." Caine offered his hand as Shelby crossed the threshold. His first thought was that she had the face of a mermaid-not quite beautiful, but alluring and not easily forgotten. Shelby glanced around the wide hall, approving the faded tapestries and heavy old furniture.She caught the scent of spring flowers, a wisp of dust and old polish. No,she couldn't have done it better herself. "Well, the roof didn't cave in," she commented as she studied a crested shield on the wall. "So far so good.

From my travels across the imaginary map, I came to realise that there are two types of cities in the world. The first are those you cannot penetrate. Even when you’ve entered this type of city, you are always on the outside, constantly circling its walls. You are always at a distance, never crossing its threshold. The other type, meanwhile, you can never leave. Once you enter, you remain imprisoned there forever. Wherever you go, you are still there. You might combine it with other cities or make it part of bigger ones. You can add cities to it, like adding another layer to a cake, but you can’t get away.

scores of scientists working in widely separated unrelated disciplines are crossing the threshold into the world of ancient science. We call it progress, but Merlin will have the last laugh. Science is inching into magic, and the science of the twenty-first century will probably be nothing more than a revival of alchemy. In

It was strange, he said, but standing there on the sidewalk with the great grey chasms of Toronto's streets extending away to every side of him and the leash dangling from his hand, he had felt for the first time that he was at home: the feeling of having unwittingly caused an irreversible change, of his failure being the force that broke new ground, was, he realized standing there, the deepest and most familiar thing he knew. By failing he created loss, and loss was the threshold to freedom: an awkward and uncomfortable threshold, but the only one he had ever been able to cross; usually, he said, because he was shoved across it as a consequence of the events that had brought him there.

He is merely the first to cross an important boundary of behavior, a tactic boundary that, recognized by everyone there, separates one kind of conduct from another. He is prepared to commit this ‘threshold’ act – an act which, created by the crowd, would have been impossible without the crowd, even though the crowd itself is not prepared to follow: yet.

Similarly, habits often appear to make no difference until you cross a critical threshold and unlock a new level of performance. In the early and middle stages of any quest, there is often a Valley of Disappointment. You expect to make progress in a linear fashion and it’s frustrating how ineffective changes can seem during the first days, weeks, and even months. It doesn’t feel like you are going anywhere. It’s a hallmark of any compounding process: the most powerful outcomes are delayed. This is one of the core reasons why it is so hard to build habits that last. People make a few small changes, fail to see a tangible result, and decide to stop. You think, “I’ve been running every day for a month, so why can’t I see any change in my body?” Once this kind of thinking takes over, it’s easy to let good habits fall by the wayside. But in order to make a meaningful difference, habits need to persist long enough to break through this plateau—what I call the Plateau of Latent Potential.

Israeli authorities also maintain primary control over water resources in the West Bank and allocate water in a discriminatory fashion to Palestinians. [...] Military orders established in the first 18 months of the occupation in 1967 and 1968 granted the army full authority over water-related issues in the West Bank, declared water resources state property, and barred Palestinians from establishing or using water installations without a permit. In 1982, Israeli authorities transferred ownership of water resources and supply from the Civil Administration to the national Israeli water company, Mekorot, while continuing to vest the Civil Administration with regulatory control.

I remember, for instance, the first time I went to the great palace of Versailles outside Paris and how, as I wandered around among all those gardens and fountains and statues, I had a sense that the place was alive with ghosts which I was just barely able to see, that somewhere just beneath the surface of all that was going on around me at that moment, the past was going on around me too with such reality and such poignance that I had to have somebody else to tell about it if only to reassure myself that I wasn’t losing my mind. I wanted and sorely needed to name to another human being the sights that I was seeing and the thoughts and feelings they were giving rise to. I thought that in a way I could not even surely know what I was seeing physically until I could speak of it to someone else, could not come to terms with what I was feeling as either real or unreal until I could put it into words and speak those words and hear other words in response to mine. But there was nobody to speak to, as it happened, and I can still remember the frustration of it: the sense I had of something trying to be born in me that could not be born without the midwifery of expressing it; the sense, it might not be too much to say, of my self trying to be born, of a threshold I had to cross in order to move on into the next room of who I had it in me just then to become. “in the beginning was the Word,” John writes, and perhaps part of what that means is that until there is a word, there can be no beginning. Frederick Buechner, A Room Called Remember, in an essay called The Speaking and Writing of Words.

brother-in-law. “Oh, God damn it, Angus, if it weren’t for my sister, I’d fire you,” the brother-in-law said once, and my grandfather said, “John, if it weren’t for your sister, I wouldn’t have to work.” On New Year’s Eve—or, rather, in the first hours of the new year—these Scotsmen in Ohio always went around to one another’s houses, following the Highland custom of first-footing. The first foot to cross a threshold in a new year will bring untold beneficence if it is an acceptable foot. It has to be the foot of a dark-haired person. If the first-footing is done by a fair-haired person, that is all right as long as a lump of coal or some other dark object is thrown across the threshold first. My father remembers all this from his youth, but he raised his own family in Princeton, New Jersey, and there were no first-footings there.

Ode to Sadness Sadness, scarab with seven crippled feet, spiderweb egg, scramble-brained rat, bitch’s skeleton: No entry here. Don’t come in. Go away. Go back south with your umbrella, go back north with your serpent’s teeth. A poet lives here. No sadness may cross this threshold. Through these windows comes the breath of the world, fresh red roses, flags embroidered with the victories of the people. No. No entry. Flap your bat’s wings, I will trample the feathers that fall from your mantle, I will sweep the bits and pieces of your carcass to the four corners of the wind, I will wring your neck, I will stitch your eyelids shut, I will sew your shroud, sadness, and bury your rodent bones beneath the springtime of an apple tree. ~Pablo Neruda, Neruda's Garden: An Anthology of Odes<?i> (‎ Latin American Literary Review Press; First Edition, February 1, 1995)

This book is not specifically addressed to Christians who are firmly established in their faith and have nothing more to learn about its beliefs. It is written for the waverers, both inside and outside; that is to say for those who, instead of giving themselves wholly to the Church, either hesitate on its threshold or turn away in the hope of going beyond it. As a result of changes which, over the last century, have modified our empirically based pictures of the world and hence the moral value of many of its elements, the "human religious ideal" inclines to stress certain tendencies and to express itself in terms which seem, at first sight, no longer to coincide with the "christian religious ideal." Thus it is that those whose education or instinct leads them to listen primarily to the voices of the earth, have a certain fear that they must be false to themselves or diminish themselves if they follow the Gospel path. So the purpose of this essay--on life or on inward vision--is to prove by a sort of tangible confirmation that this fear is unfounded, since the most traditional Christianity, expressed in Baptism, the Cross and the Eucharist, can be interpreted so as to embrace all that is best in the aspirations peculiar to our times.

The Greater Washington area is now home to over sixteen hundred foundations of different kinds; the hordes of gunslinging grantsmen who try to maintain a façade of scholarly disinterest are functionally as much a part of the ecosystem of the town as the lobbyists on K Street. A new threshold of sorts was crossed in 2013 when Jim DeMint (R-SC) with four years still remaining in his Senate term, resigned from office to become president of the Heritage Foundation, not only because he could exert more influence there than as a sitting senator (or he claimed — which, if true, is a sad commentary on the status of most elected officials), but also because he would no longer be limited to a senator's $174,000 statuatory annual salary. ¶ By the 1980s, the present Washington model of 'Beltwayland' was largely established. Contrary to widespread belief, Ronald Reagan did not revolutionize Washington; he merely consolidated and extended pre-existing trends. By the first term of his presidency, the place even had its first openly partisan daily newspaper, the Washington Times, whose every news item, feature, and op-ed was single-mindedly devoted to harping on some conservative bugaboo or other. The Times was the first shot in a later barrage of openly partisan media. Some old practices lingered on, to be sure: Congress retained at least an intermittent bipartisanship until Newt Gingrich's speakership ended it for all time.

If I understand anything at all about this great symbolist, it is this: that he regarded only subjective realities as realities, as “truths”—that he saw everything else, everything natural, temporal, spatial and historical, merely as signs, as materials for parables. The concept of “the Son of God” does not connote a concrete person in history, an isolated and definite individual, but an “eternal” fact, a psychological symbol set free from the concept of time. The same thing is true, and in the highest sense, of the God of this typical symbolist, of the “kingdom of God,” and of the “sonship of God.” Nothing could be more un-Christian than the crude ecclesiastical notions of God as a person, of a “kingdom of God” that is to come, of a “kingdom of heaven” beyond, and of a “son of God” as the second person of the Trinity. All this—if I may be forgiven the phrase—is like thrusting one’s fist into the eye (and what an eye!) of the Gospels: a disrespect for symbols amounting to world-historical cynicism.... But it is nevertheless obvious enough what is meant by the symbols “Father” and “Son”— not, of course, to every one—: the word “Son” expresses entrance into the feeling that there is a general transformation of all things (beatitude), and “Father” expresses that feeling itself —the sensation of eternity and of perfection.—I am ashamed to remind you of what the church has made of this symbolism: has it not set an Amphitryon story at the threshold of the Christian “faith”? And a dogma of “immaculate conception” for good measure?... And thereby it has robbed conception of its immaculateness— The “kingdom of heaven” is a state of the heart—not something to come “beyond the world” or “after death.” The whole idea of natural death is absent from the Gospels: death is not a bridge, not a passing; it is absent because it belongs to a quite different, a merely apparent world, useful only as a symbol. The “hour of death” is not a Christian idea —“hours,” time, the physical life and its crises have no existence for the bearer of “glad tidings.”... The “kingdom of God” is not something that men wait for: it had no yesterday and no day after tomorrow, it is not going to come at a “millennium”—it is an experience of the heart, it is everywhere and it is nowhere.... This “bearer of glad tidings” died as he lived and taught—not to “save mankind,” but to show mankind how to live. It was a way of life that he bequeathed to man: his demeanour before the judges, before the officers, before his accusers—his demeanour on the cross. He does not resist; he does not defend his rights; he makes no effort to ward off the most extreme penalty—more, he invites it.... And he prays, suffers and loves with those, in those, who do him evil.... Not to defend one’s self, not to show anger, not to lay blames.... On the contrary, to submit even to the Evil One—to love him.... 36. —We free spirits—we are the first to have the necessary prerequisite to understanding what nineteen centuries have misunderstood—that instinct and passion for integrity which makes war upon the “holy lie” even more than upon all other lies.... Mankind was unspeakably far from our benevolent and cautious neutrality, from that discipline of the spirit which alone makes possible the solution of such strange and subtle things: what men always sought, with shameless egoism, was their own advantage therein; they created the church out of denial of the Gospels.... That mankind should be on its knees before the very antithesis of what was the origin, the meaning and the law of the Gospels—that in the concept of the “church” the very things should be pronounced holy that the “bearer of glad tidings” regards as beneath him and behind him—it would be impossible to surpass this as a grand example of world- historical irony—

Beyoncé and Rihanna were pop stars. Pop stars were musical performers whose celebrity had exploded to the point where they could be identified by single words. You could say BEYONCÉ or RIHANNA to almost anyone anywhere in the industrialized world and it would conjure a vague neurological image of either Beyoncé or Rihanna. Their songs were about the same six subjects of all songs by all pop stars: love, celebrity, fucking, heartbreak, money and buying ugly shit. It was the Twenty-First Century. It was the Internet. Fame was everything. Traditional money had been debased by mass production. Traditional money had ceased to be about an exchange of humiliation for food and shelter. Traditional money had become the equivalent of a fantasy world in which different hunks of vampiric plastic made emphatic arguments about why they should cross the threshold of your home. There was nothing left to buy. Fame was everything because traditional money had failed. Fame was everything because fame was the world’s last valid currency. Beyoncé and Rihanna were part of a popular entertainment industry which deluged people with images of grotesque success. The unspoken ideology of popular entertainment was that its customers could end up as famous as the performers. They only needed to try hard enough and believe in their dreams. Like all pop stars, Beyoncé and Rihanna existed off the illusion that their fame was a shared experience with their fans. Their fans weren’t consumers. Their fans were fellow travelers on a journey through life. In 2013, this connection between the famous and their fans was fostered on Twitter. Beyoncé and Rihanna were tweeting. Their millions of fans were tweeting back. They too could achieve their dreams. Of course, neither Beyoncé nor Rihanna used Twitter. They had assistants and handlers who packaged their tweets for maximum profit and exposure. Fame could purchase the illusion of being an Internet user without the purchaser ever touching a mobile phone or a computer. That was a difference between the rich and the poor. The poor were doomed to the Internet, which was a wonderful resource for watching shitty television, experiencing angst about other people’s salaries, and casting doubt on key tenets of Mormonism and Scientology. If Beyoncé or Rihanna were asked about how to be like them and gave an honest answer, it would have sounded like this: “You can’t. You won’t. You are nothing like me. I am a powerful mixture of untamed ambition, early childhood trauma and genetic mystery. I am a portal in the vacuum of space. The formula for my creation is impossible to replicate. The One True God made me and will never make the like again. You are nothing like me.

Those five characteristics are:    1. Reactivity: the vicious cycle of intense reactions of each member to events and to one another.    2. Herding: a process through which the forces for togetherness triumph over the forces for individuality and move everyone to adapt to the least mature members.    3. Blame displacement: an emotional state in which family members focus on forces that have victimized them rather than taking responsibility for their own being and destiny.    4. A quick-fix mentality: a low threshold for pain that constantly seeks symptom relief rather than fundamental change.    5. Lack of well-differentiated leadership: a failure of nerve that both stems from and contributes to the first four. To reorient oneself away from a focus on technology toward a focus on emotional process requires that, like Columbus, we think in ways that not only are different from traditional routes but that also sometimes go in the opposite direction. This chapter will thus also serve as prelude to the three that follow, which describe the “equators” we have to cross in our time: the “learned” fallacies or emotional barriers that keep an Old World orientation in place and cause both family and institutional leaders to regress rather than venture in new directions. By the term regression I

Osama bin Laden wanted to coax just the right response out of the United States by creating a situation in which the United States could not ignore him. His goal was to cross a threshold that Americans would deem intolerable (something bin Laden had failed to do with his previous attacks on the U.S. embassies in Africa or the USS Cole in Yemen), causing a massive attack to be launched on the Islamic world that used the most advanced and sophisticated methods available. Bin Laden was confident that if the U.S. plunged into the Islamic world, he would get the uprising he wanted. He had studied the Afghan war against the Soviets carefully. He felt he knew how to survive the initial American attack and, over time, defeat the Americans. But first, he needed the Americans to attack.

In answer to the question, "How shall we overcome temptation," a noted writer said, "Cheerfulness is the first thing, cheerfulness is the second, and cheerfulness is the third." A habit of cheerfulness, enabling one to transmute apparent misfortunes into real blessings, is a fortune to a young man or young woman just crossing the threshold of active life. He who has formed a habit of looking at the bright, happy side of things, who sees the glory in the grass, the sunshine in the flowers, sermons in stones, and good in everything, has a great advantage over the chronic dyspeptic, who sees no good in anything. His habitual thought sculptures his face into beauty and touches his manner with grace.

So if the Infernum is an empy interior, what's Heaven in their conception?" I asked, nudging him. "A second inside-out house, inside, or rather 'outside' the first," he said. "If you cross its threshold, you realize our world, for all its wonder, has been but a shadow, another kind of emptiness. Heaven is more than this

Complexity is neither good nor bad in and of itself. Necessary complexity — that which is meaningful and relevant to the task at hand — is useful and should therefore never be eliminated or even reduced. Instead, it should be managed. When presenting information, we manage complexity by finding the simplest possible way to display it, never crossing the threshold into over-simplification. This can often be done by breaking the information down into logical and meaningful parts and presenting each part separately at first. Once your audience is comfortable with the parts, then you can combine them, perhaps one at a time, to build up to the full level of complexity in a way that people can absorb without ever being overwhelmed.

In the Alco Ward a dispute had broken out over plagiarism. Incidentally, when I arrived there for the first time I did not have the slightest notion that I was crossing the threshold of a creative writing program, that I was entering a community of people of the pen, of writers who were incessantly creating their alcoholic autobiographies, recording their innermost feeling in cheap sixty-page notebooks that were called emotional journals, laboriously assembling their drunkard's confessions.

Warring nations often have a pet enemy - in the First World War, Count von Luckner, in the second, General Rommel. To the crusaders, Saladin was such a gallant foe. When he attacked the castle of Kerak during the wedding feast of the heir to Transjordania, the groom’s mother sent out to him some dainties from the feast, with the reminder that he had carried her, as a child, in his arms. Saladin inquired in which tower the happy couple would lodge, and this he graciously spared while attacking the rest of the castle. He was fond of a joke. He planted a piece of the True Cross at the threshold of his tent, where everyone who came to see him must tread on it. He got some pilgrim monks drunk and put them to bed with wanton Muslim women, thus robbing them of all spiritual reward for their lifetime toils and trials. In a battle with Richard the Lion-Hearted, Saladin saw Richard’s horse fall, generously sent him a groom with two fresh horses - and lost the battle. And when Richard came down with fever, Saladin sent him peaches, pears, and snow from Mt. Hermon. Richard, not to be outdone in courtesy, proposed that his sister should marry Saladin’s brother, and that the pair should receive the city of Jerusalem as a wedding present. It would have been a happy solution.

I gaze at her wide-open face and I wonder—how can I help her cross the threshold into being a woman? How can I help her learn what it means to be a woman? How can I help her claim her power in a way that helps her own her strength without denying her vulnerability? How can I help her take her first steps into being an adult while staying connected to the mother that loves her?

They were, David decided, a very colourful lot, but apart from Herries himself he was unable, during those first weeks, to strike up a friendship with any one of them. It was as though he had joined a band of castaways on a desert island, the lone survivor of a subsequent wreck, and at first he was inclined to view his isolation as the inevitable result of his own mental confusion. In the end he took his problem to Herries. 'In a sense you are an outsider, my dear chap,' he said, 'and that's the reason I grabbed you the moment you showed up. You're the bridge, don't you see? A passage over a generation gap, and it isn't the conventional generation gap we all have to cross if we know our business properly. Your gap, caused by the war, is semi permanent. It might take twenty years to close.' 'But some of the chaps on the staff are only a year or so older than I am,' David argued. 'There's the C.3 men, and Carter.' 'It's not a matter of years, but of experience, don't you see? What are our casualties to date? Not far short of three million, I'd say, and a third of them dead at eighteen-plus. No one who hasn't been out can imagine what it's like. Mentally a man like you must have aged about a year every month, and that makes you immeasurably senior to theorists like me, and faithful old buffers like Cordwainer, Acton and Gibbs. Someone has to tackle the job of nudging all those young rascals over the threshold into what I sincerely hope will be an entirely new world. We can't do it because we're even more adrift than they are and haven't a compass reading between us. In a year or so I daresay we can find you some help. Hang it all, everyone in his early twenties can't be dead or maimed or gassed. In the meantime you're on your own, lad.

I wanted to succeed, to prove that I could do this. I wanted that more badly than I’d ever wanted anything. The world is shaped by powerful forces—politics, finance, media—from which most people live distantly, feeling the ripple effects but never understanding the origin. In the past year, I had finally crossed a crucial threshold. I was standing on the side of actor, not acted-upon. I sensed myself getting stronger, sharper, better. But I also sensed how desire fed on itself. It ballooned inside of me, until it squeezed out room for anything else. Sometimes I wondered whether it was deforming me. But maybe that was backwards. Maybe you had to be deformed in the first place to be capable of such blistering want. Things weren’t getting pushed out. It was that there’d never been anything else in there. Just a void, waiting to be filled.

hand on the heavy brass handle to the classroom. Etched with a Greek key design worn down from the grip of generations of students, the knob dwarfed my small, almost childlike hand. I paused. Turn the knob and push the door open, I told myself. You can do this. Crossing this threshold is nothing new. You have passed over the supposedly insurmountable divide between male and female in countless classrooms before. And always succeeded. Still, I hesitated. I knew all too well that, while the first step is the hardest, the second isn’t much easier. In that moment, little more than a breath, I could almost hear Papa urging me on. “Be bold,” Papa would whisper in our native, little-used Serbian tongue. “You are a mudra glava. A wise one. In your heart beats the blood of bandits, our brigand Slavic ancestors who used any means to get their due. Go get your due, Mitza. Go get your due.” I could never disappoint him. I twisted the knob and swung the door wide open. Six faces stared back at me: five dark-suited students and one black-robed professor. Shock and some disdain registered on their pale faces. Nothing—not even

These groups were a new kind of vehicle: a hive or colony of close genetic relatives, which functioned as a unit (e.g., in foraging and fighting) and reproduced as a unit. These are the motorboating sisters in my example, taking advantage of technological innovations and mechanical engineering that had never before existed. It was another transition. Another kind of group began to function as though it were a single organism, and the genes that got to ride around in colonies crushed the genes that couldn’t “get it together” and rode around in the bodies of more selfish and solitary insects. The colonial insects represent just 2 percent of all insect species, but in a short period of time they claimed the best feeding and breeding sites for themselves, pushed their competitors to marginal grounds, and changed most of the Earth’s terrestrial ecosystems (for example, by enabling the evolution of flowering plants, which need pollinators).43 Now they’re the majority, by weight, of all insects on Earth. What about human beings? Since ancient times, people have likened human societies to beehives. But is this just a loose analogy? If you map the queen of the hive onto the queen or king of a city-state, then yes, it’s loose. A hive or colony has no ruler, no boss. The queen is just the ovary. But if we simply ask whether humans went through the same evolutionary process as bees—a major transition from selfish individualism to groupish hives that prosper when they find a way to suppress free riding—then the analogy gets much tighter. Many animals are social: they live in groups, flocks, or herds. But only a few animals have crossed the threshold and become ultrasocial, which means that they live in very large groups that have some internal structure, enabling them to reap the benefits of the division of labor.44 Beehives and ant nests, with their separate castes of soldiers, scouts, and nursery attendants, are examples of ultrasociality, and so are human societies. One of the key features that has helped all the nonhuman ultra-socials to cross over appears to be the need to defend a shared nest. The biologists Bert Hölldobler and E. O. Wilson summarize the recent finding that ultrasociality (also called “eusociality”)45 is found among a few species of shrimp, aphids, thrips, and beetles, as well as among wasps, bees, ants, and termites: In all the known [species that] display the earliest stages of eusociality, their behavior protects a persistent, defensible resource from predators, parasites, or competitors. The resource is invariably a nest plus dependable food within foraging range of the nest inhabitants.46 Hölldobler and Wilson give supporting roles to two other factors: the need to feed offspring over an extended period (which gives an advantage to species that can recruit siblings or males to help out Mom) and intergroup conflict. All three of these factors applied to those first early wasps camped out together in defensible naturally occurring nests (such as holes in trees). From that point on, the most cooperative groups got to keep the best nesting sites, which they then modified in increasingly elaborate ways to make themselves even more productive and more protected. Their descendants include the honeybees we know today, whose hives have been described as “a factory inside a fortress.”47

typical modern households live in urban environments where they earn incomes through some form of wage work and buy food produced by others. In the more industrialized economies, ca. 65 percent of populations lived in towns in 1980, and globally, ca. 38 percent; it is probable that even global levels of urbanization will cross the symbolic threshold of 50 percent early in the twenty-first century.

Every bookshop is a condensed version of the world. It is not a flight path, but rather the corridor between bookshelves that unites your country and its language with vast regions that speak other languages. It is not an international frontier you must cross but a footstep--a mere footstep--you must take to change topography, toponyms and time: a volume first published in 1976 sits next to one launched yesterday, which has just arrived; a monograph on prehistoric migrations cohabits with a study of the megalopolis in the twentieth-first century; the complete works of Camus precede those of Cervantes (it is in that unique, reduced space where the line by J.V. Foix rings truest: "The new excites and the old seduces"). It is not a main road, but rather a set of stairs, perhaps a threshold, maybe not even that: turn and it is what links one genre to another, a discipline or obsession to an often complementary opposite; Greek drama to great North American novels, microbiology to photography, Far Eastern history to bestsellers about the Far West, Hindu poetry to chronicles of the Indies, entomology to chaos theory." - Jorge Carrión, Bookshops: A Reader's History

It’s time to depart on the long, hard road to find our Higher Selves. It’s time to separate ourselves from the ordinary world that has ensnared us with its trivial concerns and easy, disposable pleasures that reach their sell-by date almost as soon as they are touched. It’s time to cross the threshold that separates the world of Common Day from the extraordinary world. The hero’s path is right there in front of us, all marked out for us, yet it’s a path that few will be taking. You want an extraordinary life? Then what are you going to do that is extraordinary? You want to be a hero? Then do something heroic. Take that first step into the Unknown Country and begin the process of transforming yourself from base metal into gold. The hero monomyth is the supreme act of alchemy that takes the prima materia (the primary material) – ourselves – and purifies and perfects it until it shines, glints and gleams like the gold of God.

It was as if I had stepped outside something of which I had always, unconsciously, been a part of and was seeing it for the first time – this stream of life, this cycle of ordinary living that goes on within and around us all the time. I knew that in a moment, when I went through my parents’ door, I would become a part of it again and lose this acute sense of being a witness, alone and completely with myself and my own thoughts. I knew I would be swept up in the hugs and exclamations of surprise and greetings, the sharing of news and the sounds and smells of bacon and eggs and coffee – the irresistible tide of living in the world. But for this moment, I was with the world, watching it but somehow not in it. I was alone with myself. I paused on the patio outside the back door, prolonging the moment. I was alone, lost to everyone and yet not lost but there, on the doorstep. I knew that home was as much in the slow walk alone through the quiet streets as it was in the arrival at the store. Home was in the taste of being with myself, walking next to what was familiar, toward what was cherished. Then I open the door, cross the threshold with conscious deliberation, and called out, “Isn’t anyone in here up yet?” As my mother came into the kitchen, I glanced back outside, and in my mind’s eye I saw that other young woman standing there - backpack on, watching us and grinning at me. I knew I would get back to her. I had met myself walking home in the dawn, and I liked the company I kept in those empty moments. Tell me, have you met yourself? Have you been able to step outside the business of life for just one moment and look in from the outside, feeling yourself whole and separate and yet with the world?

Whipple reported seeing as many as six hundred Indians in a single day in his camp. Few spoke Spanish; most communicated with the whites using hand gestures. Whipple noticed “several sad-looking fellows in the crowd” who were slaves taken in an expedition against the Cocopas, but he saw no white girls, and more significantly, was never approached by the Oatmans, who either remained in their village above the campgrounds or socialized with the others, passing as Mohaves. 15 Either scenario is telling. If they were hidden from the Whipple party, this omission from Olive’s biography is glaringly conspicuous: it was not just her first opportunity for escape during her captivity but also one of the more dramatic events of her Mohave life. And if she wasn’t hidden, she was in a situation where she roamed freely with Mohaves of all ages, but never sought help from any of the hundred-odd whites in the area. Three years into their captivity, with no knowledge that their brother had survived the Oatman massacre, seventeen-year-old Olive and twelve-year-old Mary Ann had crossed the threshold of assimilation.

The hero’s journey has three main parts: Departure, Initiation, and Return. The hero hears a call, refuses it at first, and then crosses the threshold into a new world. During Initiation, he faces stiff challenges and stares into the abyss. But along the way—usually with the help of mentors who give the hero a divine gift—he transforms and becomes at one with his new self. Then he returns, becoming the master of two worlds, committed to improving each.

The birth of Jesus Christ is the most important date in the whole history of mankind. No battle, no dynastic change, no natural phenomenon, no discovery possesses an importance that could bear comparison with the short earthly life of the Galilean; almost two thousand years of history prove it, and even yet we have hardly crossed the threshold of Christianity. For profoundly intrinsic reasons we are justified in calling that year the "first year," and in reckoning our time from it. In a certain sense we might truly say that "history" in the real sense of the term only begins with the birth of Christ. The peoples that have not yet adopted Christianity — the Chinese, the Indians, the Turks and others — have so far no true history; all they have is, on the one hand, a chronicle of ruling dynasties, butcheries and the like: on the other the uneventful, humble existence of countless millions having a life of bestial happiness, who disappear in the night of ages leaving no trace behind; whether the kingdom of the Pharaohs was founded in the year 3285 or in the year 32850 is in itself of no consequence; to know Egypt under one Rameses is the same as to know it under all fifteen Rameses.

The Lar was always greeted before crossing the threshold (right foot first), and upon returning home (redire ad Lar em suum). He was invoked before one left on a journey or on campaign

Particular attention has been paid in recent years, however, to exploring the outcomes of contact between speakers of different varieties of the same language. This interest has been fuelled in part by increasing urbanization, which brings together speakers of different varieties in new and unfamiliar settings (the world’s officially urban population crossed the 50 per cent threshold for the first time in 2009).

EACH INCREMENT OF THE ARTIST'S JOURNEY IS A HERO'S JOURNEY We experience our life as dull and ordinary. But beneath the surface, something powerful and transformative is brewing. Suddenly the light bulb goes off. We've got a new idea! An idea for a novel, a movie, a startup . . . Except immediately we perceive the downside. We become daunted. Our idea is too risky, we fear. We're afraid we can't pull it off. We hesitate, until . . . We're having coffee with a friend. We tell her our idea. "I love it," she says. "You've gotta do it." Fortified, we rally. We commit. We begin. This is the pattern for the genesis of any creative work. It's also, in Joseph Campbell terms, "the Ordinary World," "The Call," "Refusal of the Call," "Meeting with the Mentor," and "Crossing the Threshold." In other words, the first five stages of the hero's journey. Keep going. As you progress on your project, you'll hit every other Campbellian beat, right down to the finish and release/publication, i.e., "The Return," bearing a "Gift for the People." This pattern will hold true for the rest of your life, through every novel, movie, dance, drama, work of architecture, etc. you produce. Every work is its own hero's journey.

habits often appear to make no difference until you cross a critical threshold and unlock a new level of performance. In the early and middle stages of any quest, there is often a Valley of Disappointment. You expect to make progress in a linear fashion and it’s frustrating how ineffective changes can seem during the first days, weeks, and even months. It doesn’t feel like you are going anywhere. It’s a hallmark of any compounding process: the most powerful outcomes are delayed.

Is it really safe to invest in stocks? To answer that question, we would really first need to ask ourselves: what is safe after all? More so, what is safe in business? The answer would be “NOTHING”. Here it is – the stark reality: all businesses have their risks and as far as risks are concerned, the stock market is just another kind of business; that is it! All deep-rooted and unbeaten stock market will advise you on the affirmative. Yet the faint possibility remains that you, at the same time, will without doubt happen upon other stock market players who have done pathetically in the stock market. These traders, when their opinion is sought, will not leave a stone unturned in advising you to steer clear of the stock market. Mystified whose advice you should take? Fine, both are correct in their own points of view. To cross the threshold into well-paid stock market share trading in the marketplace of any place in the human race, it is to a great extent compulsory that you are geared up with the inclusive fluency of the sod above and beyond in receipt of rationalized with the up to date market shifts so that you prefer no less than probable stocks. In essence then can day businesses bear out valuable? If you are in a job in a different place and are unable to have a look at the trade area under conversation well again, it is advisable that you should not make your mind up on daylight trading. You will in point of fact happen upon other forms of trade which do not necessitate your day and night inspection. You in all probability will chew over those as well. Affecting the traders It would also be a reasonable word of warning to say publicly that the stock market affects different types of traders differently. There are cases in point of a lot of investors who have become cleaned out. Putting on next to nothing information and gambling into the share market perceiving others producing immense wealth possibly will provide evidence of being hazardous for you. You could wind up bringing up the rear to your richly deserved wealth and habitual failures will very soon plead your case before you to make your way out from the stock market panorama. Stage-managing and putting on unconditional awareness previous to putting money in will certainly twirl the bazaar in your prop up. Outline your objectives You will of course call for to outline your objectives and endeavor to come across the varied working expenditure alternatives in the stock market. At the beginning decide on fragile investments with the intention that even though you put on or incur fatalities, you will in next to no time gain knowledge of the ins and outs of the deal. Just the once you are contented, you can settle on volume funds. You in all probability will decide on each and every one of the three dealing preferences, specifically day business, short-term trading and enduring investment. At one fell swoop given your institution of resource of profits is exclusively the stock market; you will be able to broaden the horizons of your venture ambitions to a larger extent, for instance conjecture in mutual funds, money futures, product futures, and supplementary endeavor goods. You can accordingly keep up equilibrium of your ventures and disappointments if a few will by a hair's breadth inconvenience you. Seeking singular venture alternatives will additionally comply to you eloquent which one goes well with you the most excellent and you can in that case put in funds in capacity in the unwritten prospect. Make the best use of stock market It often comes to our notice that the stock market if used fine provides us with an exceptionally excellent occasion to put together loads of wealth and in addition utilize the stock market as our principal foundation of revenue. There are also the risks yet the faint possibility remains that risks are everywhere, in every trade.

IT BEGAN BECAUSE I am afraid of the dark. Over the course of the first eighteen years of my life, my family lived in nine houses. I learned by the fourth of these that not all houses are the same. Some are still. Empty and quiet. Others have long, long memories, hung thick like curtains and so dense you can taste their bitterness the moment you cross the threshold. I have a theory about houses, says Andrés. From the age of thirteen, as my family settled into its eighth house, I found the sensation of being watched unbearable. I began to sleep with the lights on. For years, I have endured teasing from my sisters. I still fear the intimate horrors houses see and keep, what grudges build over decades and stain their walls like so much water damage. But it’s only a theory, after all. A theory that planted the seed of an idea.

But I had just crossed the threshold from TV journalist to businessman, where pleasing the client at all costs is the prime directive.

At last I came upon the hedge maze. Far from the warm circles of light cast by torch and lamp, the leaves and twigs here were wedged in a silver lacework of starlight and shadow. The entrance was framed by two large trees, their branches still bare of any new growth. In the darkness, they seemed less like garden posts marking the way into the labyrinth than two silent sentinels guarding the doorway to the underworld. Shapes writhed in the shadows beyond the archway of bramble and vine, both inviting and intimidating. Yet I was not frightened. The hedge maze smelled like the forest outside the inn, a deep green scent of growth and decay, where life and death were intermingled. A familiar scent. A welcoming scent. The scent of home. Removing my mask, I crossed the threshold, letting darkness swallow me whole. There were no torches or candles lit upon the paths, and neither moonlight nor starlight penetrated the dense bramble. Yet my footing along these paths was sure, every part of me attuned to the wildness around me. Unlike the maze of Schönbrunn Palace, a meticulously manicured and man-made construction, this labyrinth breathed. Nature creeped in along the edges, reclaiming groomed, orderly, and civilized corridors into a twisting tangle of tunnels and tracks, weeds and wildflowers. Paths grew vague, roots unruly, branches untamed. Somewhere deep in the labyrinth, I could hear the giggles and gasps of illicit encounters in the shrubbery. I was careful of my step, lest I trip over a pair of trysting lovers, but when I came upon no one else, I let myself fall into a meditative state of mind. I wandered the recursive spirals of the hedge maze, turn after turn after turn, feeling a measure of calm for the first time in a long time.

Coleraine was favoured with special visitations of power and blessing. In one of the schools a boy came under conviction so much that the teacher sent him home with an older boy who had been converted only the previous day. On the way home they turned into an empty house to pray together. The troubled boy was soon rejoicing and said, “I must go back and tell the teacher.” With a beaming face he told him, “O sir I am so happy I have the Lord Jesus in my heart.” The whole class was affected as a result and boy after boy rose and silently left the room. When the teacher went to investigate he found them ranged around the playground wall on their knees. Silent prayer soon gave way to loud cries and prayers, which carried to the girls’ school on the first floor. Immediately the girls fell on their knees and wept. The commotion carried into the street; neighbors and passers-by came flocking in. As soon as they crossed the threshold, they all came under the same convicting power. Ministers came to help, men of prayer were summoned, and the day was spent in leading young and old to saving faith in Christ. On June 7th a great open-air meeting was held in Coleraine where converts testified. Such large crowds gathered that they were divided into several groups, each to be addressed by different ministers. God’s presence was an awesome reality. Many came under deep conviction. Many prostrations occurred. It continued throughout the following day and in the evening the market was crowded. The gospel was preached and again many sank down and with bitter cries sought the Lord for mercy. Christian helpers took many of these “stricken ones” as they were now called into the new town hall, then awaiting its official opening. A Bible is still there with this inscription, “It is meant to be a memorial of the first opening of the new town hall when upon the night of June 9th, nearly one hundred persons agonised in mind through conviction of sin, and entirely prostrate in body, were brought into that building to obtain shelter during the night, and to receive consolation from the instructions and prayers of Christian ministers and Christian people.” 5

As she approached the library, she felt her heartbeat quicken uncomfortably. Squaring her shoulders, she crossed the threshold. Devon appeared to be browsing over a row of books, reaching up to straighten a trio of volumes that had fallen sideways. “My lord,” Kathleen said quietly. Devon turned, his gaze finding hers at once. He was stunningly handsome, dressed in a dark suit of clothes that had been tailored in the new looser-fitting fashion, the coat, waistcoat, and trousers all made of matching fabric. The informal cut of the suit did nothing to soften the hard lines of his body. For a moment Kathleen couldn’t help remembering the feel of his arms around her, his solid chest beneath her cheek. Heat swept over her face. Devon bowed, his face inscrutable. He appeared relaxed at first glance, but a closer look revealed faint shadows beneath his eyes, and finespun tension beneath his calm veneer. “I hope you’re well this morning,” he said quietly. Her blush deepened uncomfortably. “Yes, thank you.” She curtsied and wove her fingers together in a stiff knot. “You wished to discuss something before you depart?” “Yes, regarding the estate, I’ve come to some conclusions--” “I do hope--” she began, and broke off. “Forgive me, I didn’t mean to--” “Go on.” Kathleen dropped her gaze to her clenched hands as she spoke. “My lord, if you decide to dismiss any of the servants…or indeed all of them…I hope you take into account that some have served the Ravenels for their entire lives. Perhaps you might consider giving small parting sums to the oldest ones who have little hope of securing other employment.” “I’ll bear it in mind.” She could feel him looking at her, his gaze as tangible as the heat of sunlight. The mahogany bracket clock on the mantel measured out the silence with delicate ticks. His voice was soft. “You’re nervous with me.