Hay Limites Quotes

In the infinity of life where I am, All is perfect, whole and complete, I no longer choose to believe in old limitations and lack, I now choose to begin to see myself As the Universe sees me --- perfect, whole, and complete.

Love is this very precious thing, Izz. It's this precious, magical thing. But it's not finite. There's not a limited amount of it out there. You just have to be open to allowing it to find you. Allowing it to happen.

Unbelief, which causes fear, always limits God's use of a life.

In the infinity of life where I am, all is perfect, whole, and complete. I no longer choose to believe in old limitations and lack.

He wanted to limit me to his own investigation of who I was . . .

Nothing limits you like not knowing your limitations.

Exercise: Letting Go As you read this, take a deep breath and, as you exhale, allow all the tension to leave your body. Let your scalp and your forehead and your face relax. Your head does not need to be tense in order for you to read. Let your tongue and your throat and your shoulders relax. You can hold a book with relaxed arms and hands. Do that now. Let your back and your abdomen and your pelvis relax. Let your breathing be at peace as you relax your legs and feet. Is there a big change in your body since you began the previous paragraph? Notice how much you hold on. If you are doing it with your body, you are doing it with your mind. In this relaxed, comfortable position, say to yourself, “I am willing to let go. I release. I let go. I release all ten- sion. I release all fear. I release all anger. I release all guilt. I release all sadness. I let go of all old limitations. I let go, and I am at peace. I am at peace with myself. I am at peace with the process of life. I am safe.” Go over this exercise two or three times. Feel the ease of letting go.

Que significa 'amar'? Durante anios he pensado que significa conocer a la otra persona..., conocerla perfectamente, con todos sus secretos; conocer cada rincon de su cuerpo, cada reflejo; conocer a fondo su alma, cada una de sus emociones... Quizas sea eso, quizas conocer sea lo mismo que amar. Pero eso solo es una teoria. Despues de todo, que quiere decir conocer? Cuanto se puede conocer a un ser humano? Hasta donde se puede seguir a un alma desconocida? Hasta sus suenios? Y luego adonde? No se puede acompaniar a nadie a su inconsciente. Ni siquiera es necesario esperar a que ella cierre los ojos, se despida de mi y se retire a ese otro mundo, al mundo que llamamos de la noche... Porque existen dos mundos y uno esta mas alla del espacio conocido en el que vivimos, y quizas en ese otro mundo vivamos de manera mas real que en el espacio y en el tiempo...Ahora ya se con certeza que hay otro lugar que es solo nuestro, la propiedad privada de cada uno. (...) Aunque todavia sigo sin saber lo que significa amar... Acaso se puede saber? Y de que sirve saberlo? No tiene nada que ver con la razon. Seguramente el amor es algo mas que el conocimiento. Conocer a alguien no es mucho, tiene unos limites... Amar debe ser algo parecido a seguir el mismo ritmo, una casualidad tan maravillosa como si en el universo hubiese dos meteoros con la misma trayectoria, la misma orbita y la misma materia. Una casualidad tal que no se puede ni calcular ni prever. Tal vez ni exista siquiera (...) Dos personas a las que les gustan las mismas comidas y la misma musica, que caminan al mismo ritmo por la calley que se buscan al mismo ritmo en la cama: quizas sea eso el amor. Que cosa mas rara debe de ser! Como un milagro... Yo imagino que los encuentros de ese tipo deben de ser misticos. La vida real no se basa en tales probabilidades. Creo que las personas que siguen el mismo ritmo, que segregan sus hormonas al mismo tiempo, que piensan lo mismo de las cosas y lo expresan con palabras identicas... bueno, creo que eso no existe. Una de las dos sera mas lenta y la otra mas rapida, una es timida, la otra osada, una ardiente, la otra tibia. Asi es como hay que tomar la vida, los encuentros... Hay que aceptar la felicidad asi, en su estado imperfecto.

No hay leyes ni limites en los sentimientos, (...). Podemos amarnos tan profundamente como queramos.

El peor tipo de llanto no era el tipo que todos podían ver, los lamentos en las esquinas, el desgarro de la ropa. No, el peor tipo es cuando tu alma lloraba y no importa lo que hagas, no hay manera de consolarla. Una parte se marchita y se convierte en una cicatriz en la parte de tu alma que sobrevive. Para la gente como Echo y yo, nuestras almas contenían más tejido cicatrizante que vida misma.

Cuando tienes pareja hay que tener ciertos sacrificios. Eso no quiere decir que te limites o limites al otro. Ni tampoco que siempre hagas o dejes de hacer lo que el otro quiera o te diga. Pero yo pienso que para que una relación funcione se debe intentar que la otra persona sea lo más feliz posible sin que ninguno de los dos pierda su propia personalidad.

Authenticity is a continual process of building self-awareness, a journey through which we acknowledge both our strengths and our limitations, and come to identify a noble purpose.

Hay veces, cuando te paras sobre la cúspide de los momentos tan importantes, que sabes que los recordarás por siempre. Este es ese momento para mí y para Ryan. No lo estoy seduciendo. No me está seduciendo. En su lugar, estamos eligiendo estar juntos.

A horse was hag-ridden. Its owners filled a bottle with its urine, stopped it with a cork, and buried it: the witch could not piece and died in agony. The air hummed with flies when the travellers approached the cattle - rich odors of dung and hay. They heard an ouzel's ringing tew tew tew; the peasants cupped their ears. Farmers tilled their small fields to the limit. Women carded and combed, clouted and washed, and peeled rushes as in Lynn. One woman became a man when he jumped over an irrigation ditch and his cunt dropped inside out: gender is the extent we go to in order to be loved. His mittens were made of rags.

In the infinity of life where I am, all is perfect, whole, and complete. I no longer choose to believe in old limitations and lack. I now choose to begin to see myself as the Universe sees me—perfect, whole, and complete. The truth of my Being is that I was created perfect, whole, and complete. I will always be perfect, whole, and complete. I now choose to live my life from this understanding. I am in the right place at the right time, doing the right thing. All is well in my world.

After nearly half a century, it’s easy to forget that the Hays Code was not some outside limitation imposed by the government. It was a content standard imposed by motion picture companies voluntarily.

In this jangle of causes and effects, what had become of their true selves? Here Leonard lay dead in the garden, from natural causes; yet life was a deep, deep river, death a blue sky, life was a house, death a wisp of hay, a flower, a tower, life and death were anything and everything, except this ordered insanity, where the king takes the queen, and the ace the king. Ah, no; there was beauty and adventure behind, such as the man at her feet had yearned for; there was hope this side of the grave; there were truer relationships beyond the limits that fetter us now. As a prisoner looks up and sees stars beckoning, so she, from the turmoil and horror of those days, caught glimpses of the diviner wheels.

Nos enamoramos no solo de las personas que existen en esta realidad con nosotros. A veces hay entrecruzamientos, viajes ilegales, fugas a mundos prohibidos en los cuales nos relacionamos con individuos hechos de óleo, de papel o que solo se mueven y hablan y sufren en las pantallas. A veces nos enamoramos de seres que habitan en otros reinos. El amor es un viaje hacia lo desconocido, hacia el misterios, y su maravilla radica en que nos obliga a cruzar fronteras, a ir mas allá de todo limite establecido.

- Hay dos tipos de hombres, Isa. Los buenos y amorosos como Elliot que son el tipo de príncipe azul para una mujer más simple por así decirlo, el héroe de aquellas que no saben cuidarse solas. Y luego están los hijos de puta como Elijah, esos que no le temen a nada, los que denominan peligros y que están hechos para mujeres fuertes como tú. No necesitas un príncipe azul o a un héroe que te aburra, porque por más amada que te haga sentir, siempre te llegará a aburrir; tú necesitas a un cabrón que te obligue a sacar lo fuerte que eres, que te haga cruzar los limites y vencer tus miedos, necesitas a un hombre que te desafié y te pruebe día a día, un hombre que te haga vivir con adrenalina, que te enoje y a a vez te haga feliz cómo sólo él sabe hacerlo. Necesitas a un hombre que te complemente y no que te cuide en todo, necesitas a un compañero de batalla y no a un guardia protegiéndote como una damisela indefensa y todo eso lo has encontrado en... - Elijah Pride, tu hermano.

A similar theological—and particularly ecclesiological—logic shapes the Durham Declaration, a manifesto against abortion addressed specifically to the United Methodist Church by a group of United Methodist pastors and theologians. The declaration is addressed not to legislators or the public media but to the community of the faithful. It concludes with a series of pledges, including the following: We pledge, with Cod’s help, to become a church that hospitably provides safe refuge for the so-called “unwanted child” and mother. We will joyfully welcome and generously support—with prayer, friendship, and material resources—both child and mother. This support includes strong encouragement for the biological father to be a father, in deed, to his child.27 No one can make such a pledge lightly. A church that seriously attempted to live out such a commitment would quickly find itself extended to the limits of its resources, and its members would be called upon to make serious personal sacrifices. In other words, it would find itself living as the church envisioned by the New Testament. William H. Willimon tells the story of a group of ministers debating the morality of abortion. One of the ministers argues that abortion is justified in some cases because young teenage girls cannot possibly be expected to raise children by themselves. But a black minister, the pastor of a large African American congregation, takes the other side of the question. “We have young girls who have this happen to them. I have a fourteen year old in my congregation who had a baby last month. We’re going to baptize the child next Sunday,” he added. “Do you really think that she is capable of raising a little baby?” another minister asked. “Of course not,” he replied. No fourteen year old is capable of raising a baby. For that matter, not many thirty year olds are qualified. A baby’s too difficult for any one person to raise by herself.” “So what do you do with babies?” they asked. “Well, we baptize them so that we all raise them together. In the case of that fourteen year old, we have given her baby to a retired couple who have enough time and enough wisdom to raise children. They can then raise the mama along with her baby. That’s the way we do it.”28 Only a church living such a life of disciplined service has the possibility of witnessing credibly to the state against abortion. Here we see the gospel fully embodied in a community that has been so formed by Scripture that the three focal images employed throughout this study can be brought to bear also on our “reading” of the church’s action. Community: the congregation’s assumption of responsibility for a pregnant teenager. Cross: the young girl’s endurance of shame and the physical difficulty of pregnancy, along with the retired couple’s sacrifice of their peace and freedom for the sake of a helpless child. New creation: the promise of baptism, a sign that the destructive power of the world is broken and that this child receives the grace of God and hope for the future.29 There, in microcosm, is the ethic of the New Testament. When the community of God’s people is living in responsive obedience to God’s Word, we will find, again and again, such grace-filled homologies between the story of Scripture and its performance in our midst.

You might want to consider the whole thing from a man’s perspective. One’s own point of view, Rosemary, is inevitably limited.

It is my opinion that many really good teachers do not come from joyful households where all was easy. They come from a place of much pain and suffering, and they’ve worked through the layers to reach the place where they can now help others to become free. Most good teachers are continually working to release even more, to remove ever-deeper layers of limitation. This becomes a lifetime occupation.

When we ask, “Is the fetus a person?” we are asking the same sort of limiting, self-justifying question that the lawyer asked Jesus: “Who is my neighbor?” Jesus, by answering the lawyer’s question with this parable, rejects casuistic attempts to circumscribe our moral concern by defining the other as belonging to a category outside the scope of our obligation.

Tal es el sentido de la primera tentación que escuchaste en el desierto. Y tú la rechazaste por salvar la libertad que ponías por encima de todo. Sin embargo, en ella se ocultaba el secreto del mundo. Si te hubieras prestado a realizar el milagro de los panes, habrías calmado la inquietud eterna de la humanidad -individual y colectivamente-, esa inquietud nacida del deseo de saber ante quién tiene uno que inclinarse. Pues no hay para el hombre libre cuidado más continuo y acuciante que el de hallar a un ser al que prestar acatamiento. Pero el hombre sólo quiere doblegarse ante un poder indiscutible, al que respeten todos los seres humanos con absoluta unanimidad. Esas pobres criaturas se atormentan buscando un culto que no se limite a reunir a unos cuantos fieles, sino en el que comulguen todas las almas, unidas por una misma fe. Este deseo de comunidad en la adoración es el mayor tormento, tanto individual como colectivo, de la humanidad entera desde el comienzo de los siglos. Para realizar este sueño, los hombres se han exterminado unos a otros. Los pueblos crearon sus propios dioses y se dijeron en son de desafío: '¡Suprimid vuestros dioses y adorad a los nuestros! Si no lo hacéis, malditos seáis vosotros y vuestros dioses.' Y así ocurrirá hasta el fin del mundo, pues cuando los dioses hayan desaparecido, los hombres se arrodillarán ante los ídolos.

Herety profundiza en su idea del potencial que el trabajo en pista aporta a un gran corredor de ruta: «Hay habilidades que ganas corriendo en pista y que realmente no puedes desarrollar -o no tan fácilmente- en la ruta». Habla del manejo de la bici y del ‘saber estar’ en carrera, o de modo más general, del tipo de habilidades que sólo se perfeccionan en una pista con un peralte empinado dentro de un grupo a gran velocidad, sobre una bici sin frenos ni marchas. Ahí no tienes nada salvo tu propia habilidad, equilibrio y templanza para sostenerte en pie y esquivar los percances. «Si por naturaleza eres un corredor rápido de movimientos, quizás puedes salvar el déficit de habilidades que tendrías al no haber rodado en pista, pero aun así estarías limitado. Por ello, que los corredores que estuviesen con nosotros adquiriesen esas habilidades era importantísimo. Y Rod era muy buen maestro».

You don’t smell like sex and candy to me. You smell like every dream I’ve ever had. Every hope, every secret wish. You’re the missing piece of my life, Phae, and I’m not letting anything happen to you.

Regretting the past is like poking a pig. It feels like you’re doing something, but you’re not accomplishing anything worthwhile.” River stared at her. “I –I don’t think I understand.” “Me either. Why would anyone poke a pig?” Cyn asked. “Forget the pig. It means that being angry about the past won’t change anything, but it can distract you from doing something to make the present better.

Rather, Caesar's proper and limited task is to bring a measure of order to present society, to anticipate in specific acts of judgment (putting-to-rights) such elements of God's final putting-to-rights as can be done within the present age.37 Part of our difficulty in today's world is that we are completely unclear about what it is that governments can do, and should try to do, and how they should go about finding a moral basis for doing it.

The arm or the leg of the human body may be amputated without destroying life, yet no man would, therefore, think or say the member was of no importance, or that the functions of the body might be as fully and perfectly performed without it as with it. The salvation of that man is secured who builds on Christ—that sure foundation—but it is no matter of indifference whether he build wood, hay, and stubble, or gold, silver, and precious stones, as the fire shall try every man’s work. There is an essential difference between ignorance or error and the neglect or abandonment of what is known to be a part of the truth of God. We may accept with all confidence one of very limited information and of a very defective judgment, but not one who, knowing the mind of the Lord in a particular case, is prepared to class it with unimportant things and neglect it.

También les refirió Jesús una parábola sobre la necesidad de orar siempre, y no desmayar. LUCAS 18.1 Normalmente no pensamos que la oración es un trabajo. Tendemos a pensar que es algo inactivo. Pero no lo es. La oración es esfuerzo y es el primero y más importante trabajo de todo ministerio. La oración por sí misma es, después de todo, un reconocimiento implícito de la soberanía de Dios. Sabemos que no podemos cambiar los corazones de las personas y por eso oramos para que Dios lo haga. Sabemos que es Dios el que añade a su iglesia, por eso ahora oramos para que sea el Señor de la cosecha. Sabemos que «Si Jehová no edificare la casa, en vano trabajan los que la edifican; si Jehová no guardare la ciudad, en vano vela la guardia» (Salmos 127.1). La oración es esfuerzo, no hay duda de ello. Es difícil mantenerse enfocado. No es fácil interceder por los demás. Pero el líder sabio no será negligente a esa primera tarea del negocio. Nada, sin importar lo vital que parezca, es más urgente. Y, por lo tanto, no debemos permitir que algo se interponga entre la oración y un plan agotador. Mi consejo es comenzar cada día con un tiempo específico de oración. No permita que las interrupciones o las citas le distraigan su primera prioridad. Busque al Señor cuando la mente está fresca. La oración ya es difícil sin tener que agregarle una mente fatigada. No desperdicie sus horas más brillantes haciendo cosas menos importantes. Pero tampoco limite las oraciones a las mañanas «orando en todo tiempo con toda oración y súplica en el Espíritu, y velando en ello con toda perseverancia y súplica por todos los santos» (Efesios 6.18).

Al otro extremo del conflicto hay una gran cantidad de cosas buenas… si la gente puede perseverar hasta el final.

I am willing to let go. I release all tension. I release all fear. I release all anger. I release all guilt. I release all sadness and let go of old limitations. I let go, and I am at peace. I am at peace with myself and the process of life, and I am safe.

We have ideas about ourselves that we use as limitations or resistance to changing. We are: Too old. Too young. Too fat. Too thin. Too short. Too tall. Too lazy. Too strong. Too weak. Too dumb. Too smart. Too poor. Too worthless. Too frivolous. Too serious. Too stuck. Maybe it’s just all too much.

I am willing to let go. I release. I let go. I release all ten- sion. I release all fear. I release all anger. I release all guilt. I release all sadness. I let go of all old limitations. I let go, and I am at peace. I am at peace with myself. I am at peace with the process of life. I am safe.

am willing to let go. I release. I let go. I release all ten- sion. I release all fear. I release all anger. I release all guilt. I release all sadness. I let go of all old limitations. I let go, and I am at peace. I am at peace with myself. I am at peace with the process of life. I am safe.

More than one-third of congressional staffers turn to a career in lobbying after leaving Capitol Hill. It’s clear the staffer-turned-lobbyist’s value to special interests depends on the robustness of his or her network on Capitol Hill. According to an August 2010 study, when a lobbyist’s former boss on Capitol Hill left office, the lobbyist’s salary declined by an average of 50 percent in the six months following the departure.27 Moving from Capitol Hill to K Street isn’t limited to staffers: In 2010, 37 percent of the newly out-of-office members of Congress went to work for lobbying firms or clients. After losing his run for Senate in 2006, Tennessee Democrat Harold Ford Jr. moved to New York to take a job with Merrill Lynch with a guaranteed annual compensation of $2 million. At the time he had no experience in finance. What he was paid for were his networks:

In this relaxed, comfortable position, say to yourself, “I am willing to let go. I release. I let go. I release all tension. I release all fear. I release all anger. I release all guilt. I release all sadness. I let go of old limitations. I let go, and I am at peace. I am at peace with myself. I am at peace with the process of life. I am safe.

El pensamiento excesivo destruirá tu estado de ánimo. Así que respira y deja ir. Hay cosas a las que conviene poner limite para pensarlas.

Timothy Geithner recently came out and said it’s time to abolish the nation’s debt ceiling altogether, essentially raising the feds credit card limit to “infinity”, which they will need immediate access to when hyperinflation hits.

massive outbreak of an engineered, highly contagious, highly deadly virus would not only excuse martial law to “limit the spread of the disease”, it would eliminate millions, if not ultimately billions of humans from the planet.

Now Kant apparently intends these antinomies to constitute an essential part of the argument for his transcendental idealism, the doctrine that things we deal with (stars and planets, trees, animals and other people) are transcendentally ideal (depend upon us for their reality and structure), even if empirically real. We fall into the problem posed by antinomies, says Kant, only because we take ourselves to be thinking about things in themselves as opposed to the things for us, noumena as opposed to mere appearances...We solve the problem by recognizing our limitations, realizing that we can't think, or can't think of any real purpose, about the Dinge...I want to turn to the fatal objection. That is just that all the antinomical arguments are not at all compelling. Here I will argue this only for the premises of the first antinomy, exactly similar comments would apply to the others. In the first antinomy, there is an argument for the conclusion that 'The world had a beginning in time and is also limited as regards to space' (A426, B454); this is the thesis. There is also an argument for the antithesis: 'The world had no beginning, and no limits in space; it is infinite as regards both time and space' (A426, B454). And the idea...is that if we can think about and refer to the Dinge, then both of these would be true or would have overwhelming intuitive support...(Regarding the antitheis) In an empty time (a time at which nothing exists) nothing could come to be, because there would be no more reason for it to come to be at one part of that empty time than at any other part of it...The objection is that there would have been no more reason for God to create the world at one moment than at any other; hence he wouldn't or couldn't have created it at any moment at all. Again, why believe this?...This argument is like those arguments that start from the premise that God, if he created the world, he would have created the best world he could have; and they go on to add that for every world God could have created (weakly actualized, say) there is an even better world he could have created or weakly actualized; therefore, they conclude, he would have weakly actualized any world at all, and the actual world has not been weakly actualized by God. Again, there seems no reason to believe the first premise. If there were only finitely many worlds among which God was obliged to choose, the perhaps he would have been obliged somehow, to choose the best (although even this is at best dubious). But if there is no best world at all among those he could have chosen (if for every world he could have chosen, there is a better world he could have chosen), why think a world failing to be the best is sufficient for God's being unable to actualize it? Suppose a man had the benefit of immortality and had a bottle of wine that would improve every day, no matter now long he waits to drink it. Would he be rationally obligated never to drink it, on the ground that for any time he might be tempted to, it would be better yet the next day? Suppose a donkey were stranded exactly midway between two bales of hay: would it be rationally obliged to stay there and starve to death because there is no more reason to move the one bale than the other?

In recent studies by David Barlow and Steven Hayes, many adulthood psychological issues were found to be rooted in the habit of emotional avoidance. Although emotional avoidance eases feelings of unpleasantness in the short-term, it can go as far as to inhibit ambitions, create chaos in relationships, and limit the individual’s ability to meet life’s challenges. By avoiding feelings such as anxiety, one will become hypervigilant to scenarios where this anxiety may arise. Moreover, emotional avoidance is often futile. It essentially creates a self-fulfilling prophecy where anxiety arises about anxiety. To make the situation even worse, anticipatory anxiety can then arise, which tends to be even more challenging to cope with than the event that may bring about anxiety itself. As you can see, without the use of proper emotional coping mechanisms, emotional avoidance can create serious turmoil in an individual’s life. This is why allowing is imperative. It softens the emotions felt and it prevents emotional repression.

I refuse to limit myself. I am always willing to take the next step.

There is a moment every writer knows; long before they ever put pen to paper, there is a point of inception, inspiration, imagination – call it what you will – a magic hour of the mind made beautiful, like most things are, by its transience. It won’t last. You can’t keep it. No more than you could keep the spark that lights a flame. But you remember it with every ending; that moment, before it all began, before your perfect creation was made imperfect by logistics and limitations. That moment is what I love most about creating something new: the idea, the spark, the beginning, when what might have been was still what might be.

On one of those nights in January 2014, we sat next to each other in Maria Vostra, happy and content, smoking nice greens, with one of my favorite movies playing on the large flat-screen TVs: Once Upon a Time in America. I took a picture of James Woods and Robert De Niro on the TV screen in Maria Vostra's cozy corner, which I loved to share with Martina. They were both wearing hats and suits, standing next to each other. Robert de Niro looked a bit like me and his character, Noodles, (who was a goy kid in the beginning of the movie, growing up with Jewish kids) on the picture, was as naive as I was. I just realized that James Woods—who plays an evil Jewish guy in the movie, acting like Noodles' friend all along, yet taking his money, his woman, taking away his life, and trying to kill him at one point—until the point that Noodles has to escape to save his life and his beloved ones—looks almost exactly like Adam would look like if he was a bit older. “All the world's a stage, and all the men and women merely players. They have their exits and their entrances; And one man in his time plays many parts.” – William Shakespeare That sounds like an ancient spell or rather directions, instructions to me, the director instructing his actors, being one of the actors himself as well, an ancient spell, that William Shakespeare must have read it from a secret book or must have heard it somewhere. Casting characters for certain roles to act like this or like that as if they were the director’s custom made monsters. The extensions of his own will, desires and actions. The Reconquista was a centuries-long series of battles by Christian states to expel the Muslims (Moors), who had ruled most of the Iberian Peninsula since the 8th century. The Reconquista ended on January 2, 1492. The same year Columbus, whose statue stands atop a Corinthian custom-made column down the Port at the bottom of the Rambla, pointing with his finger toward the West, had discovered America on October 12, 1492. William Shakespeare was born in April 1564. He had access to knowledge that had been unavailable to white people for thousands of years. He must have formed a close relationship with someone of royal lineage, or used trick, who then permitted him to enter the secret library of the Anglican Church. “A character has to be ignorant of the future, unsure about the past, and not at all sure what he/she’s supposed to be doing.” – Anthony Burgess Martina proudly shared with me her admiration for the Argentine author Julio Cortazar, who was renowned across South America. She quoted one of his famous lines, saying: “Vida es como una cebolla, hay que pelarla llorando,” which translates to “Life is like an onion, you have to peel it crying.” Martina shared with me her observation that the sky in Europe felt lower compared to America. She mentioned that the clouds appeared larger in America, giving a sense of a higher and more expansive sky, while in Europe, it felt like the sky had a lower and more limiting ceiling. “The skies are much higher in Argentina, Tomas, in all America. Here in Europe the sky is so low. In Argentina there are huge clouds and the sky is huge, Tomas.” – Martina Blaterare “It was curious to think that the sky was the same for everybody, in Eurasia or Eastasia as well as here. And the people under the sky were also very much the same--everywhere, all over the world, hundreds or thousands of millions of people just like this, people ignorant of one another’s existence, held apart by walls of hatred and lies, and yet almost exactly the same--people who had never learned to think but were storing up in their hearts and bellies and muscles the power that would one day overturn the world.” – George Orwell, 1984

People are constantly changing and growing. Don’t cling to a limited, disconnected, negative image of a person in the past. See that person now. — Brian L. Weiss, M.D.

Ahora debo cambiar mi pensamiento para cambiar mis emociones para que cambie mi realidad. El campo de Conciencia del Universo está esperando la vibración de mis emociones y pensamientos para adaptarse a mí y darme la misma vibración en la que yo vibro. Ultimadamente, el Universo me apoya, siempre me apoya abundantemente y me da aquello que Yo Soy; y si Yo Soy rabia en ese momento, el Universo, generoso como es, me dará más de lo mismo. Imagina que estás en una cueva y gritas “Rabia!”. El eco te devolverá la misma palabra una y otra vez. Pero imagina que gritas “Amor!”. De nuevo, el eco te devolverá la misma frecuencia una y otra vez. En nuestro mundo “real” ese eco que regresa se expresa a través de circunstancias, de eventos, de actos, de situaciones, etc. Sabiendo esto ahora sé qué es lo que quiero gritar en la cueva. Pero hay algo más… Antes de que yo grite, el Universo ya sabe que voy a gritar y ya sabe qué es lo que voy a gritar. Porque así como soy el observador que modifica lo observado, yo también como observador, estoy siendo observado por el Universo! Los dos nos estamos observando! Y cuando yo tomo conciencia de que estoy a punto de gritar, el acto de gritar ya está trabajando para que yo lo logre. En el famoso experimento de la doble rendija (Que en realidad se llamaba Experimento de Young en honor del primer físico que lo realizó, Thomas Young en 1801) realizados cientos, sino miles de veces, ya quedó demostrado que la Energía se mueve como onda hasta que es observada y colapsa formando partículas.

Systems are critical. They offer you confidence, stability, and measurable progress, but they have limits, too. They keep you squarely in your head.

si jurídicamente todas las opciones siguen disponibles para el soberano, ciertamente no habrá un ordenamiento jurídico que limite al ejercicio del poder, por lo cual su repliegue se verifica en el campo de lo jurídico-formal, es decir, queda sometido a reglas jurídicas formales (este es uno de los argumentos que se pueden esgrimir en contra de un órgano constituyente que reclame para sí el ejercicio, simultáneamente, de los poderes constituidos). Sin embargo, el soberano siempre tiene la posibilidad de actuar políticamente, es decir, sin consideración a las reglas jurídicas vigentes, especialmente si es para cambiar la Constitución. Desde esta dimensión, es irrelevante si jurídicamente todas las opciones siguen disponibles para el soberano o no: simplemente porque no hay forma de que una restricción jurídica sea capaz de excluir dichas opciones y dejarlas fuera de la órbita de decisión política del constituyente, precisamente porque su deseo de afirmación existencial no cesa con aquella manifestación originaria del acto constituyente. Así, este segundo tipo de repliegue supone aceptar que la voluntad constituyente subsiste por encima del Derecho vigente, dando paso a una suerte de coexistencia que se justifica no solo por la eventualidad de un nuevo momento constituyente, sino por la posibilidad (o, incluso, el derecho) de reivindicar, permanentemente, el poder para configurar nuevas relaciones de poder, actualizando las formas de existencia de la comunidad política.

Fear sees limits, while love sees possibilities. Each attitude will be justified by the belief system you cherish. Change your allegiance from fear to love, and love will sustain you wherever you walk. A Course in Miracles tells us, “Love cannot be far behind a grateful heart and thankful mind …These are the true conditions for your homecoming.

In comparison to this world, our time is incalculably brief, and of that limited slice, there will only be a small section in which we are truly happy. Do not take it for granted, do not let it be pried easily from your grasp, and never assume our time with anyone or anything is endless.

Feeding the urban fleet of horses hay and grain supported many thousands of farmers. An idle riding horse in New York City required about 9,000 calories of oats and hay per day. A draft horse in the same city working in construction required almost 30,000 calories of the same feeds. Annually, each draft horse consumed about 3 tons of hay and 62.5 bushels (1 ton) of oats. It took roughly four acres of good farmland to supply a working city horse that year’s worth of feed.9 At the beginning of the nineteenth century, when cities in America were limited largely to the East Coast, farmers seldom transported bulky loose hay more than twenty to thirty miles to city markets.10 The commercialization of the hay press in the 1850s, operated by hand or by horse-powered sweep, reduced the bulk and thus lowered the cost of shipping hay, while the opening of the Midwest’s tallgrass prairies to settlement and farming in the intervening years met the increasing demand for horse feed. By 1879, national hay production totaled 35 million tons, a figure that had nearly tripled to 97 million tons by 1909. More than half the land in New England was devoted to hay by 1909 as well, and at least twenty-two states harvested more than a million acres a year of hay and forage.11 The mechanization of American agriculture with horse-drawn or horse-powered machinery supported this vast expansion.

Respetar a quien no te respeta, es una señal inequívoca de tu grandeza. Habla mucho y muy bien de ti, pero todo tiene un limite y a la gente maleducada e insensible al dolor ajeno, también hay que afearles su comportamiento intolerable.

Charlestown’s most characteristic pastime had long been the reckless sport of “looping.” The young “looper” played by a rigid set of rules. First, he stole a car in downtown Boston. Then he roared into Charlestown, accelerating as he reached City Square, where the District 15 police station stood in a welter of bars, nightclubs, and pool halls. Often he had to take a turn around the square before the first policeman dashed for his patrol car or motorcycle. Then the chase was on: down Chelsea Street to Hayes Square, up the long slope of Bunker Hill Street to St. Francis de Sales’ Church at the crest, then down again, picking up speed, often to 70 or 80 miles per hour, until a screeching left into Sullivan Square took him onto Main Street, where, dodging the stanchions of the El, he roared into City Square again, completing the “loop.” All that remained was to ditch the car before the police caught up. Looping was an initiation rite, proof that a Townie had come of age. But it was something else as well: a challenge flung at authority, a middle finger raised to the powers that be. Before long, looping became a kind of civic spectacle, pitting the Town’s young heroes against the forces of law and order. Plans for a loop circulated well in advance. At the appointed hour, hundreds of men, women, and children gathered along Bunker Hill Street, awaiting the gladiators. When the stolen car came in sight, racing up the long hill, a cheer would rise from the spectators, followed by jeers for the pursuing policemen. The first recorded “loop” was performed in 1925 by a sixteen-year-old daredevil named Jimmy “Speed King” Murphy, but most renowned of all was “Shiner” Sheehan, the teenage son of a federal alcohol agent, whose exploits so electrified the Town that he drew round him a group of young acolytes. Membership in their “Speeders Club” was limited to those who could produce newspaper clippings showing they had bested the police.

Much ink has been spilled over whether fascism represented an emergency form of capitalism, a mechanism devised by capitalists by which the fascist state—their agent—disciplined the workforce in a way no traditional dictatorship could do. Today it is quite clear that businessmen often objected to specific aspects of fascist economic policies, sometimes with success. But fascist economic policy responded to political priorities, and not to economic rationale. Both Mussolini and Hitler tended to think that economics was amenable to a ruler’s will. Mussolini returned to the gold standard and revalued the lira at 90 to the British pound in December 1927 for reasons of national prestige, and over the objections of his own finance minister. Fascism was not the first choice of most businessmen, but most of them preferred it to the alternatives that seemed likely in the special conditions of 1922 and 1933—socialism or a dysfunctional market system. So they mostly acquiesced in the formation of a fascist regime and accommodated to its requirements of removing Jews from management and accepting onerous economic controls. In time, most German and Italian businessmen adapted well to working with fascist regimes, at least those gratified by the fruits of rearmament and labor discipline and the considerable role given to them in economic management. Mussolini’s famous corporatist economic organization, in particular, was run in practice by leading businessmen. Peter Hayes puts it succinctly: the Nazi regime and business had “converging but not identical interests.” Areas of agreement included disciplining workers, lucrative armaments contracts, and job-creation stimuli. Important areas of conflict involved government economic controls, limits on trade, and the high cost of autarky—the economic self-sufficiency by which the Nazis hoped to overcome the shortages that had lost Germany World War I. Autarky required costly substitutes—Ersatz— for such previously imported products as oil and rubber. Economic controls damaged smaller companies and those not involved in rearmament. Limits on trade created problems for companies that had formerly derived important profits from exports. The great chemical combine I. G. Farben is an excellent example: before 1933, Farben had prospered in international trade. After 1933, the company’s directors adapted to the regime’s autarky and learned to prosper mightily as the suppliers of German rearmament. The best example of the expense of import substitution was the Hermann Goering Werke, set up to make steel from the inferior ores and brown coal of Silesia. The steel manufacturers were forced to help finance this operation, to which they raised vigorous objections.

In the infinity of life where I am, all is perfect, whole, and complete. I no longer choose to believe in old limitations and lack. I now choose to begin to see myself as the Universe sees me — perfect, whole, and complete. The truth of my Being is that I was created perfect, whole, and complete. I will always be perfect, whole, and complete. I now choose to live my life from this understanding. I am in the right place at the right time, doing the right thing. All is well in my world.

I am willing to let go. I release. I let go. I release all tension. I release all fear. I release all anger. I release all guilt. I release all sadness. I let go of all old limitations. I let go, and I am at peace. I am at peace with myself. I am at peace with the process of life. I am safe.