Transform Boundary Quotes

Be okay with having health-essential boundaries.

Compassion is all inclusive. Compassion knows no boundaries. Compassion comes with awareness, and awareness breaks all narrow territories.

Living a connected life ultimately is about setting boundaries, spending less time and energy hustling and winning over people who don’t matter, and seeing the value of working on cultivating connection with family and close friends.

if you want to live an authentic, meaningful life, you need to master the art of disappointing and upsetting others, hurting feelings, and living with the reality that some people just won’t like you. It may not be easy, but it’s essential if you want your life to reflect your deepest desires, values, and needs.

We do not escape our boundaries or our innermost being. We do not change. It is true we may be transformed, but we always walk within our boundaries, within the marked-off circle.

How will you go about finding that thing the nature of which is totally unknown to you?" (Plato) The things we want are transformative, and we don’t know or only think we know what is on the other side of that transformation. Love, wisdom, grace, inspiration- how do you go about finding these things that are in some ways about extending the boundaries of the self into unknown territory, about becoming someone else?

The first step toward creating an improved future is developing the ability to envision it. VISION will ignite the fire of passion that fuels our commitment to do WHATEVER IT TAKES to achieve excellence. Only VISION allows us to transform dreams of greatness into the reality of achievement through human action. VISION has no boundaries and knows no limits. Our VISION is what we become in life.

And do you know what “the world” is to me? Shall I show it to you in my mirror? This world: a monster of energy, without beginning, without end; a firm, iron magnitude of force that does not grow bigger or smaller, that does not expend itself but only transforms itself; as a whole, of unalterable size, a household without expenses or losses, but likewise without increase or income; enclosed by “nothingness” as by a boundary; not something blurry or wasted, not something endlessly extended, but set in a definite space as a definite force, and not a space that might be “empty” here or there, but rather as force throughout, as a play of forces and waves of forces, at the same time one and many, increasing here and at the same time decreasing there; a sea of forces flowing and rushing together, eternally changing, eternally flooding back, with tremendous years of recurrence, with an ebb and a flood of its forms; out of the simplest forms striving toward the most complex, out of the stillest, most rigid, coldest forms striving toward the hottest, most turbulent, most self-contradictory, and then again returning home to the simple out of this abundance, out of the play of contradictions back to the joy of concord, still affirming itself in this uniformity of its courses and its years, blessing itself as that which must return eternally, as a becoming that knows no satiety, no disgust, no weariness: this, my Dionysian world of the eternally self- creating, the eternally self-destroying, this mystery world of the twofold voluptuous delight, my “beyond good and evil,” without goal, unless the joy of the circle is itself a goal; without will, unless a ring feels good will toward itself— do you want a name for this world? A solution for all of its riddles? A light for you, too, you best-concealed, strongest, most intrepid, most midnightly men?— This world is the will to power—and nothing besides! And you yourselves are also this will to power—and nothing besides!

Jesus was God’s climax to Israel’s story, but he was not bound to that story. He pushed at its boundaries, transformed it, and at times left parts of it behind.

No other drug can compete with cannabis for its ability to satisfy the innate yearnings for Archaic boundary dissolution and yet leave intact the structures of ordinary society. If every alcoholic were a pothead, if every crack user were a pothead, if every smoker smoked only cannabis, the social consequences of the ‘drug problem’ would be transformed. Yet, as a society we are not ready to discuss the possibility of self-managed addictions and the possibility of intelligently choosing the plants we ally ourselves to. In time, and perhaps out of desperation, this will come.

Molecules form and dissolve, returning to the primordial soup of atoms. But consciousness survives the death of the molecules on which it rides. What was once a bundle of energy in a sunbeam turns into a leaf, only to fall and change again into soil. The change of state crosses many boundaries. A sunbeam is invisible, whereas leaves and soil are visible.A leaf is alive and growing,whereas sunbeams aren't.the colors of light, leaf, and soil are different, and so on. But all these transformations exist as constructs of the mind.The actual energy present in the sunbeam experiences no change at all.

Fallen warriors, you might fall, but you are like eagles! You work effortlessly as you soar high into the clouds. You ride the winds of change as you gather all of your strength, courage, and patience. You develop wisdom during your challenges of transformation while you tear down your boundaries one obstacle at a time.

The Ego is the “container” for our life. The Ego creates a boundary between us and everything else and mediates our relationship with the world.

But there are no safe spaces. 'Home' can be unsafe and dangerous because it bears the likelihood of intimacy and thus thinner boundaries. Staying 'home' and not venturing out from our group comes from woundedness, and stagnates our growth. To bridge means loosening our borders, not closing off to others. Bridging is the work of opening the gate to the stranger, within and without.

We often fear being honest because it was not safe to express honesty in our earthly relationships. With Job we fear both abandonment and retaliation. People abandoned us or attacked us when we told them how we really felt. Rest assured, however, that God desires truth in our “inner parts” (Ps. 51:6). He is seeking people who will have a real relationship with him (John 4:23–24). He wants to hear it all, no matter how bad it seems to us. When we own what is within our boundaries, when we bring it into the light, God can transform it with his love.

Anger is an assertion of rights and worth. It is communication, equality, and knowledge. It is intimacy, acceptance, fearlessness, embodiment, revolt, and reconciliation. Anger is memory and rage. It is rational thought and irrational pain. Anger is freedom, independence, expansiveness, and entitlement. It is justice, passion, clarity, and motivation. Anger is instrumental, thoughtful, complicated, and resolved. In anger, whether you like it or not, there is truth. Anger is the demand of accountability, It is evaluation, judgment, and refutation. It is reflective, visionary, and participatory. It's a speech act, a social statement, an intention, and a purpose. It's a risk and a threat. A confirmation and a wish. It is both powerlessness and power, palliative and a provocation. In anger, you will find both ferocity and comfort, vulnerability and hurt. Anger is the expression of hope. How much anger is too much? Certainly not the anger that, for many of us, is a remembering of a self we learned to hide and quiet. It is willful and disobedient. It is survival, liberation, creativity, urgency, and vibrancy. It is a statement of need. An insistence of acknowledgment. Anger is a boundary. Anger is boundless. An opportunity for contemplation and self-awareness. It is commitment. Empathy. Self-love. Social responsibility. If it is poison, it is also the antidote. The anger we have as women is an act of radical imagination. Angry women burn brighter than the sun. In the coming years, we will hear, again, that anger is a destructive force, to be controlled. Watch carefully, because not everyone is asked to do this in equal measure. Women, especially, will be told to set our anger aside in favor of a kinder, gentler approach to change. This is a false juxtaposition. Reenvisioned, anger can be the most feminine of virtues: compassionate, fierce, wise, and powerful. The women I admire most—those who have looked to themselves and the limitations and adversities that come with our bodies and the expectations that come with them—have all found ways to transform their anger into meaningful change. In them, anger has moved from debilitation to liberation. Your anger is a gift you give to yourself and the world that is yours. In anger, I have lived more fully, freely, intensely, sensitively, and politically. If ever there was a time not to silence yourself, to channel your anger into healthy places and choices, this is it.

Manipulating or controlling others through the use of one's illness or suffering,for example,was-and remains-extremely effective for people who find they cannot be direct in their interactions,Who argues with someone who is in pain? And if pain is the only power a person has,health is not an attractive replacement. It was apparent to me that becoming healthy represented more than just getting over an illness. Health represented a complex progression into a state of personal empowerment in which one had to move from a condition of vulnerability to one of invincibility,from victim to victor,from silent bystander to aggressive defender of personal boundaries.Completing this race to the finish was a yeoman's task if ever there was one.Indeed,in opening the psyche and soul to the healing process,we had expanded the journey of wellness into one of personal transformation." -

Vulnerability is based on mutuality and requires boundaries and trust. It’s not oversharing, it’s not purging, it’s not indiscriminate disclosure, and it’s not celebrity-style social media information dumps. Vulnerability is about sharing our feelings and our experiences with people who have earned the right to hear them. Being vulnerable and open is mutual and an integral part of the trust-building process. We can’t

To be modern is to find ourselves in an environment that promises us adventure, power, joy, growth, transformation of ourselves and the world -- and, at the same time, that threatens to destroy everything we have, everything we know, everything we are. Modern environments and experiences cut across all boundaries of geography and ethnicity, of class and nationality, of religion and ideology: in this sense, modernity can be said to unite all mankind. But it is a paradoxical unity, a unity of disunity: it pours us all into a maelstrom of perpetual disintegration and renewal, of struggle and contradiction, of ambiguity and anguish. To be modern is to be part of a universe in which, as Marx said, "all that is solid melts into air.

Stick with the wrong person long enough and they'll convince you that your flowers are weeds.

1. Set boundaries with others. 2. Change how you talk to yourself. 3. Bring in what matters most to you. 4. This is power—use it for good.

With that sense of “enough” comes an embrace of worthiness, boundaries, and engagement. This lay at the core of every strategy illuminated by the research participants for freeing themselves from their armor: I am enough (worthiness versus shame). I’ve had enough (boundaries versus one-uping and comparison). Showing up, taking risks, and letting myself be seen is enough (engagement versus disengagement).

For a true spiritual transformation to flourish, we must see beyond this tendency to mental self-flagellation. Spirituality based on self-hatred can never sustain itself. Generosity coming from self-hatred becomes martyrdom. Morality born of self-hatred becomes rigid repression. Love for others without the foundation of love for ourselves becomes a loss of boundaries, codependency, and a painful and fruitless search for intimacy. But when we contact, through meditation, our true nature, we can allow others to also find theirs.

Material things have closed boundaries; they are not accessible, cannot be penetrated, by things outside themselves. But one's existence as a spiritual being involves being and remaining oneself and at the same time admitting and transforming into oneself the reality of the world. No other material thing can be present in the space occupied by a house, a tree, or a fountain pen. But where there is mind, the totality of things has room; it is "possible that in a single being the comprehensiveness of the whole universe may dwell.

Nowadays, being “connected” means 24/7 availability. Emailing, texting, Twittering, calling, keeping one’s website and Facebook status current seem essential to being and remaining relevant in the world. In addition to the positive impact of globally interconnecting humanity, the information era is also contributing to the creation of a high-tech, low-touch society. It is impacting language, the publishing world, education, and social revolts. Neurologists and other pundits, including Nicholas Carr in his Atlantic article, “Is Google Making Us Stupid?”, point out the paradoxical downsides of not setting healthy boundaries or applying discipline to how we engage technology. Some have gone so far as to suggest that it is making us “spiritually stupid” by keeping us too distracted to participate in spiritual practices. But how about this: can using technology with mindfulness lead to beneficial social and spiritual connection?

Poetry contains few words but tells much. Its beauty is that by being condensed it is rich in meaning and open to various interpretations. Unlike prose, there is no boundary to poetry. There is nothing concrete or black and white. Poetry is mutable; it is transformative. Poetry is the alchemy of hearts. And what cannot be said in prose can sometimes be only said through poetry.

Confucius said, "at 15 I set my heart on learning; at 30 I firmly took my stand; at 40 I had no delusions; at 50 I knew the mandate of heavan; at 60 my ear was attuned; at 70 I followed my heart's desire without overstepping the boundaries of what was right.

When boundaries are not established in the beginning of a marriage, or when they break down, marriages break down as well. Or such marriages don't grow past the initial attraction and transform into real intimacy. They never reach the true "knowing" of each other and the ongoing ability to abide in love and to grow as individuals and as a couple-the long-term fulfillment that was God's design.

real self-care is not only a more authentic and sustainable solution—it’s also self-determined. It involves the internal process of setting boundaries, learning to treat yourself with compassion, making choices that bring you closer to yourself, and living a life aligned with your values.

The experience of an enlarged intimacy is not the only reason to want art in our lives, but it is a central reason. The windows that break open the boundaries of a poem, piece of music, or painting do the same work: they awaken and give entrance to what might otherwise not be recognized, felt, or known as inseparably part of the story.

I am Life Your pure essence, spirit and seed of existence itself, That lies within you, longing to awaken and flourish. I am long before you and after you, never born, never die, timeless, without boundaries. I am pure unconditional love, wholeness,connectedness, freedom, bliss,joy, peace, stillness. I am That beyond the gross and limited, yet you are blinded. You choose the illusion that you have control through grasping and being caught by all that is unreal and comes and goes. You think you are alive but you barely know Life. You choose separation. It is time to wake up! Have strength, courage and trust to let go. Surrender the fear and all that imprisons you. I am beyond mind, thoughts, emotions, ego, conditioning, desires, needs, attachments, memories, dreams, goals, forms, identities, ideas. Beyond all that arises. When all that I am not is released and let go, I AM.... Total, whole, eternal,infinite. And such also is all that arises. No more questions.Home. No more you, I, us. No more words.

Vulnerability is based on mutuality and requires boundaries and trust.

Understand this: the extent of your vision is the boundary of your blessing! In other words,

Boundaries are hard not because you can’t identify yours, but because you are worried about the backlash.

But it is not I the spy who have crept inside television’s boundaries. It is vice versa. Television, even the mundane little businesses of its production, has become my—our—own interior. And we seem a jaded, weary, but willing and above all knowledgeable Audience. And this knowledgeability utterly transforms the possibilities and hazards of “creativity” in television.

Compassionate people ask for what they need. They say no when they need to, and when they say yes, they mean it. They’re compassionate because their boundaries keep them out of resentment.

Like Louie, I’ve been yelling and yelling, trying to get God to see how disappointed I am with this life He forced on me. How afraid I am to trust Him again. And He’s been patiently waiting, pushing me past boundaries, asking me to be vulnerable, testing me with new challenges, all to help me see that His way is better and perfect and it’s okay that it doesn’t always make sense.

Contemporary writers use animal-transformation themes to explore issues of gender, sexuality, race, culture, and the process of transformation...just as storytellers have done, all over the world, for many centuries past. One distinct change marks modern retellings, however, reflecting our changed relationship to animals and nature. In a society in which most of us will never encounter true danger in the woods, the big white bear who comes knocking at the door [in fairy tales] is not such a frightening prospective husband now; instead, he's exotic, almost appealing. Whereas once wilderness was threatening to civilization, now it's been tamed and cultivated; the dangers of the animal world have a nostalgic quality, removed as they are from our daily existence. This removal gives "the wild" a different kind of power; it's something we long for rather than fear. The shape-shifter, the were-creature, the stag-headed god from the heart of the woods--they come from a place we'd almost forgotten: the untracked forests of the past; the primeval forests of the mythic imagination; the forests of our childhood fantasies: untouched, unspoiled, limitless. Likewise, tales of Animal Brides and Bridegrooms are steeped in an ancient magic and yet powerfully relevant to our lives today. They remind us of the wild within us...and also within our lovers and spouses, the part of them we can never quite know. They represent the Others who live beside us--cat and mouse and coyote and owl--and the Others who live only in the dreams and nightmares of our imaginations. For thousands of years, their tales have emerged from the place where we draw the boundary lines between animals and human beings, the natural world and civilization, women and men, magic and illusion, fiction and the lives we live.

we would no longer call it an ego at all. The gift leaves all boundary and circles into mystery. The passage into mystery always refreshes. If, when we work, we can look once a day upon the face of mystery, then our labor satisfies. We are lightened when our gifts rise from pools we cannot fathom. Then we know they are not a solitary egotism and they are inexhaustible. Anything contained within a boundary must contain as well its own exhaustion. The

That people, even more than things, lost their boundaries and overflowed into shapelessness is what most frightened Lila in the course of her life. The loss of those boundaries in her brother, whom she loved more than anyone in her family, had frightened her, and the disintegration of Stefano in the passage from fiancé to husband terrified her. I learned only from her notebooks how much her wedding night had scarred her and how she feared the potential distortion of her husband’s body, his disfigurement by the internal impulses of desire and rage or, on the contrary, of subtle plans, base acts. Especially at night she was afraid of waking up and finding him formless in the bed, transformed into excrescences that burst out because of too much fluid, the flesh melted and dripping, and with it everything around, the furniture, the entire apartment and she herself, his wife, broken, sucked into that stream polluted by living matter.

Human strength is defined in asserting boundaries. God, it seems, is in the business of dissolving boundaries. So we enter into paradox—what’s Three is one and what’s One is three. We just can’t resolve that, and so we confuse unity with uniformity.

Coming face-to-face with an individual who has crossed class barriers of gender or attractiveness can help us recognize the extent to which our own biases, assumptions, and stereotypes create those class systems in the first place. But rather than question our own value judgments or notice the ways that we treat people differently based on their size, beauty, or gender, most of us reflexively react to these situations in a way that reinforces class boundaries: We focus on the presumed “artificiality” of the transformation the subject has undergone. Playing up the “artificial” aspects of the transformation process gives one the impression that the class barrier itself is “natural,” one that could not have been crossed if it were not for modern medical technology.

We are among the first peoples in human history who do not broadly inherit religious identity as a given, a matter of kin and tribe, like hair color and hometown. But the very fluidity of this—the possibility of choice that arises, the ability to craft and discern one’s own spiritual bearings—is not leading to the decline of spiritual life but its revival. It is changing us, collectively. It is even renewing religion, and our cultural encounter with religion, in counterintuitive ways. I meet scientists who speak of a religiosity without spirituality—a reverence for the place of ritual in human life, and the value of human community, without a need for something supernaturally transcendent. There is something called the New Humanism, which is in dialogue about moral imagination and ethical passions across boundaries of belief and nonbelief. But I apprehend— with a knowledge that is as much visceral as cognitive— that God is love. That somehow the possibility of care that can transform us— love muscular and resilient— is an echo of a reality behind reality, embedded in the creative force that gives us life.

They say that the personal transformation that gives rise to self-realization – the transcendent function that leads to the highest echelon of human attainment – takes place on the border between consciousness and unconsciousness, and that when we dream we dissolve the boundary between consciousness and unconsciousness. In other words, we dream a world into being, and we are the collective product of our lifetime of immanent dreams. If the oracles are correct, I dreamed you into being, and you represent the real point of intersection between dream and reality.

I urge you to imagine the interlaced abundance if, throughout suburbia, every stockade fence, every chain-linked boundary, were to be buried in varied greenery and each of them and every hedge transformed into a hedgerow. I ask you, at least, to open the door to some first guest that your party might begin.

There is a mode of vital experience -- experience of space and time, of the self and others, of life's possibilities and perils -- that is shared by men and women all over the world today. I will call this body of experience "modernity." To be modern is to find ourselves in an environment that promises us adventure, power, joy, growth, transformation of ourselves and the world -- and, at the same time, that threatens to destroy everything we have, everything we know, everything we are. Modern environments and experiences cut across all boundaries of geography and ethnicity, of class and nationality, of religion and ideology: in this sense, modernity can be said to unite all mankind. But it is a paradoxical unity, a unity of disunity: it pours us all into a maelstrom of perpetual disintegration and renewal, of struggle and contradiction, of ambiguity and anguish. To be modern is to be part of a universe in which, as Marx said, "all that is solid melts into air.

We are meant to go through these periods of what some refer to as positive disintegration. It is when we must adapt our self-concept to become someone who can handle, if not thrive, in the situation that we are in. This is healthy. This is normal. This is how we are supposed to respond. But we cower, because it will be uncomfortable. It will not immediately give us the virtues of what we are taught is a worthwhile life: comfort and ease and the illusion that everything is perfect on the surface. Healing is not merely what makes us feel better the fastest. It is building the right life, slowly and over time. It is greeting ourselves at the reckoning, admitting where we’ve faltered. It is going back and resolving our mistakes, and going back within ourselves and resolving the anger and fear and small-mindedness that got us there in the first place. Healing is refusing to tolerate the discomfort of change because you refuse to tolerate mediocrity for one second longer. The truth is that there is no way to escape discomfort; it finds us wherever we are. But we are either going to feel uneasy pushing past our self-imposed limits, breaking boundaries and becoming who we dream of being, or we’re going to feel it as we sit and mull over fears we fabricated to justify why we refuse to stand up and begin.

The received wisdom in advanced capitalist societies is that there still exists an organic “civil society sector” in which institutions form autonomously and come together to manifest the interests and will of citizens. The fable has it that the boundaries of this sector are respected by actors from government and the “private sector,” leaving a safe space for NGOs and nonprofits to advocate for things like human rights, free speech, and accountable government. This sounds like a great idea. But if it was ever true, it has not been for decades. Since at least the 1970s, authentic actors like unions and churches have folded under a sustained assault by free-market statism, transforming “civil society” into a buyer’s market for political factions and corporate interests looking to exert influence at arm’s length. The last forty years have seen a huge proliferation of think tanks and political NGOs whose purpose, beneath all the verbiage, is to execute political agendas by proxy.

There are two ways to turn devils into angels: First, acknowledge things about them that you genuinely appreciate. Uncle Morty took you to the beach when you were a kid. Your mom still sends you money on your birthday. Your ex-wife is a good mother to your children. There must be something you sincerely appreciate about this person. Shift your attention from the mean and nasty things they have said or done to the kind and helpful things they have said or done—even if there are just a few or even only one. You have defined this person by their iniquities. You can just as easily—actually, more easily—define them by their redeeming qualities. It’s your movie. Change the script. Perhaps you are still arguing that the person who has hurt you has no redeeming qualities whatsoever. She is evil incarnate, Rosemary’s baby conceived with Satan himself, poster child for the dark side of the Force, destined to wreak havoc and horror in the lives of everyone she touches. A nastier bitch never walked the earth. Got it. Let’s say all of this is true—the person who troubles you is a no-good, cheating, lying SOB. Now here’s the second devil-transformer. Consider: How has this person helped you to grow? What spiritual muscles have you developed that you would not have built if this person had been nicer to you? Have you learned to hold your power and self-esteem in the presence of attempted insult? Do you now speak your truth more quickly and directly? Are you now asking for what you want instead of passively deferring? Are you setting healthier boundaries? Have you deepened in patience and compassion? Do you make more self-honoring choices? There are many benefits you might have gained, or still might gain, from someone who challenges you.

We feel that our actions are voluntary when they follow a decision, and involuntary when they happen without decision. But if decision itself were voluntary, every decision would have to be preceded by a decision to decide–an infinite regression which fortunately does not occur. Oddly enough, if we had to decide to decide, we would not be free to decide. We are free to decide because decision “happens.” We just decide without having the faintest understanding of how we do it. In fact, it is neither voluntary nor involuntary. To “get the feel” of this relativity is to find another extraordinary transformation of our experience as a whole, which may be described in either of two ways. I feel that I am deciding everything that happens, or, I feel that everything, including my decisions, is just happening spontaneously. For a decision–the freest of my actions-just happens like hiccups inside me or like a bird singing outside me. Such a way of seeing things is vividly described by a modern Zen master, the late Sokei-an Sasaki: One day I wiped out all the notions from my mind. I gave up all desire. I discarded all the words with which I thought and stayed in quietude. I felt a little queer–as if I were being carried into something, or as if I were touching some power unknown to me … and Ztt! I entered. I lost the boundary of my physical body. I had my skin, of course, but I felt I was standing in the center of the cosmos. I spoke, but my words had lost their meaning. I saw people coming towards me, but all were the same man. All were myself! I had never known this world. I had believed that I was created, but now I must change my opinion: I was never created; I was the cosmos; no individual Mr. Sasaki existed.7 It would seem, then, that to get rid of the subjective distinction between “me” and “my experience”–through seeing that my idea of myself is not myself–is to discover the actual relationship between myself and the “outside” world. The individual, on the one hand, and the world, on the other, are simply the abstract limits or terms of a concrete reality which is “between” them, as the concrete coin is “between” the abstract, Euclidean surfaces of its two sides. Similarly, the reality of all “inseparable opposites”–life and death, good and evil, pleasure and pain, gain and loss–is that “between” for which we have no words.

Each of you have experienced numerous transformations during your life. From the moment you took your first step you began a lifelong movement toward the new and unknown. You expanded the limits of your world. You pushed your boundaries larger, and then larger still. And not only physically, but cognitively, emotionally, morally, socially, and spiritually as well. Concerning your spiritual growth, the concepts of God that you had at age five may not be adequate for you at age twenty, and the concepts of God you had at age twenty may not be adequate again when you reach your forties and later, your elder years. Across the span of your life you may travel through a variety of views about who and what ultimate authority is or isn’t, what the purpose of life is, what your values and taboos are, and the importance (or not) of ritual, myth, and symbols.

When we first hear about emptiness, we feel a little frightened. But after practicing for a while, we see that things do exist, only in a different way than we'd thought. Emptiness is the Middle Way between existent and nonexistent. The beautiful flower does not become empty when it fades and dies. It is already empty, in its essence. Looking deeply, we see that the flower is made of non-flower elements — light, space, clouds, earth, and consciousness. It is empty of a separate, independent self. In the Diamond Sutra, we are taught that a human being is not independent of other species, so to protect humans, we have to protect the non-human species. If we pollute the water and air, the vegetables and minerals, we destroy ourselves. We have to learn to see ourselves in things that we thought were outside of ourselves in order to dissolve false boundaries.

We have no obligation to endure or enable certain types of certain toxic relationships. The Christian ethic muddies these waters because we attach the concept of long-suffering to these damaging connections. We prioritize proximity over health, neglecting good boundaries and adopting a Savior role for which we are ill-equipped. Who else we'll deal with her?, we say. Meanwhile, neither of you moves towards spiritual growth. She continues toxic patterns and you spiral in frustration, resentment and fatigue. Come near, dear one, and listen. You are not responsible for the spiritual health of everyone around you. Nor must you weather the recalcitrant behavior of others. It is neither kind nor gracious to enable. We do no favors for an unhealthy friend by silently enduring forever. Watching someone create chaos without accountability is not noble. You won't answer for the destructive habits of an unsafe person. You have a limited amount of time and energy and must steward it well. There is a time to stay the course and a time to walk away. There's a tipping point when the effort becomes useless, exhausting beyond measure. You can't pour antidote into poison forever and expect it to transform into something safe, something healthy. In some cases, poison is poison and the only sane response is to quit drinking it. This requires honest self evaluation, wise counselors, the close leadership of the Holy Spirit, and a sober assessment of reality. Ask, is the juice worth the squeeze here. And, sometimes, it is. You might discover signs of possibility through the efforts, or there may be necessary work left and it's too soon to assess. But when an endless amount of blood, sweat and tears leaves a relationship unhealthy, when there is virtually no redemption, when red flags are frantically waved for too long, sometimes the healthiest response is to walk away. When we are locked in a toxic relationship, spiritual pollution can murder everything tender and Christ-like in us. And a watching world doesn't always witness those private kill shots. Unhealthy relationships can destroy our hope, optimism, gentleness. We can lose our heart and lose our way while pouring endless energy into an abyss that has no bottom. There is a time to put redemption in the hands of God and walk away before destroying your spirit with futile diligence.

On the contrary, unity in art appears at the limit of the transformation that the artist imposes on reality. It cannot dispense with either. This correction which the artist imposes by his language and by a redistribution of elements derived from reality is called style and gives the recreated universe its unity and its boundaries. It attempts, in the work of every rebel, to impose its laws on the world, and succeeds in the case of a few geniuses. "Poets," said Shelley, "are the unacknowledged legislators of the world.

8. Poor Self-Discipline: The inability to discipline yourself. Contrary to popular belief, we are not born with the ability to discipline ourselves. We learn it from our parents, when they discipline us as children. Your CEN parents may have failed to offer you enough limits and clear boundaries, delivered in a healthy, balanced way. Now, all grown up, you haven’t been able to internalize these healthy skills and use them in a balanced way. Disciplining your own children in a natural way like other parents do is a struggle for you. Just like the emotional blind spots, these blind spots also are passed on from one generation to the next. Having failed to receive enough limits and boundaries as a child, you may find yourself struggling, feeling helpless and confused about your children’s discipline needs. You may end up under- or over-disciplining your children. Neither works very well, but it’s hard to see what you are doing wrong. The Feelings You Are Left With: Out of control, lost, helpless, frustrated, angry at your children for their lack of cooperation, confused

The story of island habitation—how and when and why—is still controversial. The ability to fashion technologies for travel must figure in any answer, as perhaps does our instinct to cross boundaries, to make connections, to travel in between. Why we go, and why we stay, are among the most basic questions about our human occupation of this earth; which is why islands may be even more central to the human condition than language is, and why the history of island travel may define our deepest wants and needs (and not all of them admirable).

He giveth more grace when the burdens grow greater; He sendeth more grace when the labours increase; To added afflictions he addeth his mercy, To multiplied trials his multiplied peace. When we have exhausted our store of endurance, When our strength has failed ere the day is half done; When we reach the end of our hoarded resources, Our Father’s full giving is only begun. His love has no limits, his grace has no measure, His power has no boundary known unto men; For out of his infinite riches in Jesus, He giveth, and giveth, and giveth again. Annie Johnson Flint

second assumption of Daoist “cosmology” (now using this term “cosmology” under advisement) that follows from this acknowledgment of the reality of both change and the uniqueness that follows from it is that particular “things” are in fact processual events, and are thus intrinsically related to the other “things” that provide them context. Said another way, these processual events are porous, flowing into each other in the ongoing transformations we call experience. Formation and function—the shape of things and what they do to whom—are interdependent and mutually determining characteristics of these events. It is for this reason that things resist “definition” in the literal sense of finis—a practice that delineates some ostensibly discrete boundary around them, and thus reduces all relations to external, extrinsic transactions. With fluid and shifting boundaries among things, integrity for any particular thing does not mean being or staying whole, or even actualizing its own internal potential. Rather, integrity is something becoming whole in its co-creative relationships with other things. Integrity is consummatory relatedness.

Here's the thing about beliefs; we all have them and they drive our actions. We experience our beliefs as truths, and we can usually find evidence to support them. Subsequently, they create boundaries around what we think we can and can't do, what can and can't be done in the world. Some of our beliefs are tucked into our subconscious, where they operate without our awareness. Sometimes our beliefs contradict each other or our core values. Some of our beliefs make us strong, powerful people; some do not serve us. The good news is that beliefs can be updated or changed.

I'm very visual, so I have a picture of a person on a tightrope hanging over my desk to remind me that working to stay open and at the same time to keep boundaries in place is worth the energy and risk. I actually used a Sharpie to write this across the balance bar: "Worthiness is my birthright." It's both a reminder to practice shame resilience and a touchstone of my spiritual beliefs. And in case I'm feeling more ornery than usual, I have a little Post-it Note under my tightrope picture that reads, "Cruelty is cheap, easy, and chickenshit." That's also a touchstone of my spiritual beliefs.

The Bible is an ancient book and we shouldn’t be surprised to see it act like one. So seeing God portrayed as a violent, tribal warrior is not how God is but how he was understood to be by the ancient Israelites communing with God in their time and place. The biblical writers were storytellers. Writing about the past was never simply about understanding the past for its own sake, but about shaping, molding, and creating the past to speak to the present. “Getting the past right” wasn’t the driving issue. “Who are we now?” was. The Bible presents a variety of points of view about God and what it means to walk in his ways. This stands to reason, since the biblical writers lived at different times, in different places, and wrote for different reasons. In reading the Bible we are watching the spiritual journeys of people long ago. Jesus, like other Jews of the first century, read his Bible creatively, seeking deeper meaning that transcended or simply bypassed the boundaries of the words of scripture. Where Jesus ran afoul of the official interpreters of the Bible of his day was not in his creative handling of the Bible, but in drawing attention to his own authority and status in doing so. A crucified and resurrected messiah was a surprise ending to Israel’s story. To spread the word of this messiah, the earliest Christian writers both respected Israel’s story while also going beyond that story. They transformed it from a story of Israel centered on Torah to a story of humanity centered on Jesus.

A trauma is a place where it becomes impossible to remain connected in and to the present moment. Trauma is a part of the human condition! Healing is also a part of the human condition, and we have the capacity to transform difficult experiences into a wellspring of personal and spiritual power. Trauma occurs when there is a rupture in our boundary system and our capacity to metabolize an experience is compromised. Every single human being on earth has trauma. It's an interruption of our ability to stay in the present moment, anything that lags or is not harmonized on the layers of body/mind/spirit/soul/psyche. Rachael Maddox has called it an" embodied interpersonal violation hangover." Ale Duarte called it "an open loop." Lately, many people have been telling me their stories and then telling me how they are "lucky," that "it's not that bad" compared to other people's situations. All of those statements happen in the mind, and they are largely attempts to keep ourselves from feeling the depth of our pain or sorrow. We may have white privilege, we may have class privilege, we may have had homebirth privilege—the animals of our bodies don't actually understand mental and philosophical constructs like privilege. What those constructs contribute to on an individual healing level is a lot of confusion, shame and guilt, that in spite of everything we "have," we may have still experienced helplessness, hurt, anger, or outrage or collapse, or whatever it is that our system felt. We actually cannot control those responses.

differently. Some grasp more and some less. The more grasping there is—the more reacting from karmic conditioning—the more we are controlled by experiences we encounter. With enough flexibility, we are not driven by karma. A mirror does not choose what to reflect; everything is welcome to come and go in its pure nature. The mirror, in this sense, is flexible, and it is so because it neither grasps nor pushes away. It does not try to hold on to one reflection and refuse to allow another. We lack this flexibility because we do not understand that whatever appears in awareness is only the reflection of our own mind. In lucid dreams, we practice transforming whatever is encountered. There is no boundary to experience that cannot be broken in dream; we can do whatever occurs to us to do. As we break habitual limitations of experience, the mind becomes increasingly supple and

Above all else, I want you to know that you are loved and lovable. You will learn this from my words and actions--the lessons on love are in how I treat you and how I treat myself. I want you to engage with the world from a place of worthiness. You will learn that you are worthy of love, belonging, and joy every time you see me practice self-compassion and embrace my own imperfections. We will practice courage in our family by showing up, letting ourselves be seen, and honoring vulnerability. We will share our stories of struggle and strength. There will always be room in our home for both. We will teach you compassion by practicing compassion with ourselves first; then with each other. We will set and respect boundaries; we will honor hard work, hope, and perseverance. Rest and play will be family values, as well as family practices. You will learn accountability and respect by watching me make mistakes and make amends, and by watching how I ask for what I need and talk about how I feel. I want you to know joy, so together we will practice gratitude. I want you to feel joy, so together we will learn how to be vulnerable. When uncertainty and scarcity visit, you will be able to draw from the spirit that is a part of our everyday life. Together we will cry and face fear and grief. I will want to take away your pain, but instead I will sit with you and teach you how to feel it. We will laugh and sing and dance and create. We will always have permission to be ourselves with each other. No matter what, you will always belong here. As you begin your Wholehearted journey, the greatest gift that I can give to you is to live and love with my whole heart and to dare greatly. I will not teach or love or show you anything perfectly, but I will let you see me, and I will always hold sacred the gift of seeing you. Truly, deeply, seeing you.

We tend to imagine stone as inert matter, obdurate in its fixity. But here in the rift it feels instead like a liquid briefly paused in its flow. Seen in deep time, stone folds as strata, gouts as lava, floats as plates, shifts as shingle. Over aeons, rock absorbs, transforms, levitates from seabed to summit. Down here, too, the boundaries between life and not-life are less clear. I think of the discovery of the bones in Aveline’s, shining with calcite, lying promiscuously, almost converted into stone . . . I slip out the whalebone owl, feel the Braille of its back, the arcs of its wings, thinking of how it had taken flight from a whale’s beached ribs. We are part mineral beings too – our teeth are reefs, our bones are stones – and there is a geology of the body as well as of the land. It is mineralization – the ability to convert calcium into bone – that allows us to walk upright, to be vertebrate, to fashion the skulls that shield our brains.

The national idea . . . [that] regarded the frontiers of the state as being determined by the natural boundaries of the nation, is now transformed into the notion of elevating one’s own nation above all others. The ideal now is to secure for one’s own nation the domination of the world, an aspiration which is as unbounded as the capitalist lust for profit from which it springs. . . . These efforts become an economic necessity, because every failure to advance reduces the profit and the competitiveness of finance capital, and may finally turn the smaller economic territory into a mere tributary of a larger one. . . . Since the subjugation of foreign nations takes place by force—that is, in a perfectly natural way—it appears to the ruling nation that this domination is due to some special natural qualities, in short to its racial characteristics. Thus there emerges a racist ideology, cloaked in the garb of natural science, a justification for finance capital’s lust for power, which is thus shown to have the specificity and necessity of a natural phenomenon.

need to listen to my anger to know that I’ve had a boundary violated. I need to listen to my loneliness to know that I need to invest in deep relationships. I need to listen to my anxiety to know that I have an unresolved trauma that needs to heal. I need to listen to my depression to know that I need care for my heart’s deepest wounds. I need to listen to my fear to know that I may need to create safety. I need to listen to my stress and irritability to know that I’m out of balance and need rest or reprioritization. One common experience, however, keeps us all stuck. Instead of moving toward our pain and listening to the valuable messages it has for us, the vast majority of us move against or away from it. We ignore it, deny it, feel ashamed for feeling it, resent it, or attempt to numb, deflect, or dismiss it. We’ve been well taught to not listen to, or even feel, those yucky, hard feelings. Suck it up, buttercup. Be a man. Big girls don’t cry. Stop your whining or I’ll give you something to whine about! You can see why I believe we suffer from a very serious leprosy of the heart. And it’s killing us.

Two observations take us across the finish line. The Second Law ensures that entropy increases throughout the entire process, and so the information hidden within the hard drives, Kindles, old-fashioned paper books, and everything else you packed into the region is less than that hidden in the black hole. From the results of Bekenstein and Hawking, we know that the black hole's hidden information content is given by the area of its event horizon. Moreover, because you were careful not to overspill the original region of space, the black hole's event horizon coincides with the region's boundary, so the black hole's entropy equals the area of this surrounding surface. We thus learn an important lesson. The amount of information contained within a region of space, stored in any objects of any design, is always less than the area of the surface that surrounds the region (measured in square Planck units). This is the conclusion we've been chasing. Notice that although black holes are central to the reasoning, the analysis applies to any region of space, whether or not a black hole is actually present. If you max out a region's storage capacity, you'll create a black hole, but as long as you stay under the limit, no black hole will form. I hasten to add that in any practical sense, the information storage limit is of no concern. Compared with today's rudimentary storage devices, the potential storage capacity on the surface of a spatial region is humongous. A stack of five off-the-shelf terabyte hard drives fits comfortable within a sphere of radius 50 centimeters, whose surface is covered by about 10^70 Planck cells. The surface's storage capacity is thus about 10^70 bits, which is about a billion, trillion, trillion, trillion, trillion terabytes, and so enormously exceeds anything you can buy. No one in Silicon Valley cares much about these theoretical constraints. Yet as a guide to how the universe works, the storage limitations are telling. Think of any region of space, such as the room in which I'm writing or the one in which you're reading. Take a Wheelerian perspective and imagine that whatever happens in the region amounts to information processing-information regarding how things are right now is transformed by the laws of physics into information regarding how they will be in a second or a minute or an hour. Since the physical processes we witness, as well as those by which we're governed, seemingly take place within the region, it's natural to expect that the information those processes carry is also found within the region. But the results just derived suggest an alternative view. For black holes, we found that the link between information and surface area goes beyond mere numerical accounting; there's a concrete sense in which information is stored on their surfaces. Susskind and 'tHooft stressed that the lesson should be general: since the information required to describe physical phenomena within any given region of space can be fully encoded by data on a surface that surrounds the region, then there's reason to think that the surface is where the fundamental physical processes actually happen. Our familiar three-dimensional reality, these bold thinkers suggested, would then be likened to a holographic projection of those distant two-dimensional physical processes. If this line of reasoning is correct, then there are physical processes taking place on some distant surface that, much like a puppeteer pulls strings, are fully linked to the processes taking place in my fingers, arms, and brain as I type these words at my desk. Our experiences here, and that distant reality there, would form the most interlocked of parallel worlds. Phenomena in the two-I'll call them Holographic Parallel Universes-would be so fully joined that their respective evolutions would be as connected as me and my shadow.

There are pieces to the puzzle missing,' Camas said. He was tugging his hair; his eyes glowed eerily in the red light from a stained-glass lamp. 'And pieces that don't yet fit. What, for instance, precipitates the shift from city to shadow city? Is it sorcery? Has it to do with the precarious state of affairs in the House of Greve? The powerless heir, the bastard who cannot act? What secrets are hidden within the secret palace? What is there to gain by anticipating and surviving the shift? Domina Pearl believes that it is possible, if one can remain aware during the transformation, to amass enormous knowledge and power. To rule the shadow city when it emerges, since no one else will remember the previous city, and who ruled then. All will be accepted as it is revealed. All of which is why I am so eager to speak with you. You live in Ombria's past, its ghosts and memories. How far back do you remember? Were you alive before the previous shift? How many transformations have there been? Many? One? None at all? How old are you?' The illusion of Faey inclined her head gracefully; Camas continued without listening for answers. Faey spoke then, her voice sliding within, beneath his words. 'What do you expect to gain form what you call the transformation?' Camas interrupted his own sentence with a word. 'Enlightenment. And the power that comes with an unbroken memory of the history of the city. Domina Pearl's knowledge of sorcery may not survive the transformation if she herself is not aware of the shift. I want to stay alive, be aware of the shift form city to shadow, and I will ally myself and my abilities to anyone powerful enough to maintain the integrity of existence, knowledge, memory and experience through the transformation.' 'Such as Domina Pearl?' the sorceress suggested. She kept her voice light, careless, but her eyes were very dark. 'Domina Pearl,' Camas agreed. 'Or you. Or perhaps even Ducon. He is another puzzle piece, I think. He is drawn to the hidden palace, and to the odd, unnoticed places in Ombria where the boundaries are visible between the city and its shadow. He draws them constantly.' 'So you would pledge your loyalty to him or betray him, depending on the moment?' 'Or her. Or you,' Camas answered, nodding briskly. Mag stared at him with wonder. 'Exactly. Depending on the moment.

By pointing to the captain’s foolhardy departure from standard procedure, the officials shielded themselves from the disturbing image of slaves overpowering their captors and relieved themselves of the uncomfortable obligation to explain how and why the events had deviated from the prescribed pattern. But assigning blame to the captain for his carelessness afforded only partial comfort, for by seizing their opportunity, the Africans aboard the Cape Coast had done more than liberate themselves (temporarily at least) from the slave ship. Their action reminded any European who heard news of the event of what all preferred not to contemplate too closely; that their ‘accountable’ history was only as real as the violence and racial fiction at its foundation. Only by ceaseless replication of the system’s violence did African sellers and European buyers render captives in the distorted guise of human commodities to market. Only by imagining that whiteness could render seven men more powerful than a group of twice their number did European investors produce an account naturalizing social relations that had as their starting point an act of violence. Successful African uprisings against European captors were of course moments at which the undeniable free agency of the captives most disturbed Europeans—for it was in these moments that African captives invalidated the vision of the history being written in this corner of the Atlantic world and articulated their own version of a history that was ‘accountable.’ Other moments in which the agency and irrepressible humanity of the captives manifested themselves were more tragic than heroic: instances of illness and death, thwarted efforts to escape from the various settings of saltwater slavery, removal of slaves from the market by reason of ‘madness.’ In negotiating the narrow isthmus between illness and recovery, death and survival, mental coherence and insanity, captives provided the answers the slave traders needed: the Africans revealed the boundaries of the middle ground between life and death where human commodification was possible. Turning people into slaves entailed more than the completion of a market transaction. In addition, the economic exchange had to transform independent beings into human commodities whose most ‘socially relevant feature’ was their ‘exchangeability’ . . . The shore was the stage for a range of activities and practices designed to promote the pretense that human beings could convincingly play the part of their antithesis—bodies animated only by others’ calculated investment in their physical capacities.

Fortunately, it is eminently possible to transform our economy so that it is less resource-intensive, and to do it in ways that are equitable, with the most vulnerable protected and the most responsible bearing the bulk of the burden. Low-carbon sectors of our economies can be encouraged to expand and create jobs, while high-carbon sectors are encouraged to contract. The problem, however, is that this scale of economic planning and management is entirely outside the boundaries of our reigning ideology. The only kind of contraction our current system can manage is a brutal crash, in which the most vulnerable will suffer most of all.

tools that blur boundaries between specialists are better than those that reinforce them.

Sokal gave his piece a suitably portentous title: “Transgressing the Boundaries: Towards a Transformative Hermeneutics of Quantum Gravity.” The text was a farrago of ludicrous claims about the

An everyday hologram bears no resemblance to the three-dimensional image it produces. On its surface appear only various lines, arcs, and swirls etched into the plastic. Yet a complex transformation, carried out operationally by shining a laser through the plastic, turns those markings into a recognizable three-dimensional image. Which means that the plastic hologram and the three-dimensional image embody the same data, even though the information in one is unrecognizable from the perspective of the other. Similarly, examination of the quantum field theory on the boundary of Maldacena's universe shows that it bears no obvious resemblance to the string theory inhabiting the interior. If a physicist were presented with both theories, not being told of the connections we've now laid out, he or she would more than likely conclude that they were unrelated. Nevertheless, the mathematical dictionary linking the two-functioning as a laser does for ordinary holograms-makes explicit that anything taking place in one has an incarnation in the other. At the same time, examination of the dictionary reveals that just as with a real hologram, the information in each appears scrambled on translation into the other's language.

technological advancements have been driven by competition - the desire to innovate first, best biggest and fastest this strategy has divided people across artificial boundaries

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The loss of white ethno-cultural confidence manifests itself in other ways. Among the most important is a growing unwillingness to indulge the anti-white ideology of the cultural left. When whites were an overwhelming majority, empirically unsupported generalizations about whites could be brushed off as amusing and mischievous but ultimately harmless. As whites decline, fewer are willing to abide such attacks. At the same time, white decline emboldens the cultural left, with its dream of radical social transformation. ... From a modern perspective, the most important figure to emerge from this milieu is Randolph Bourne. Viewed as a spokesman for the new youth culture in upper-middle-class New York, Bourne burst onto the intellectual scene with an influential essay in the respected Atlantic Monthly in July 1916 entitled ‘Trans-National America’. Here Bourne was influenced by Jewish-American philosopher Horace Kallen. Kallen was both a Zionist and a multiculturalist. Yet he criticized the Liberal Progressive worldview whose cosmopolitan zeal sought to consign ethnicity to the dustbin of history. Instead, Kallen argued that ‘men cannot change their grandfathers’. Rather than all groups giving and receiving cultural influence, as in Dewey’s vision, or fusing together, as mooted by fellow Zionist Israel Zangwill in his play The Melting Pot (1910), Kallen spoke of America as a ‘federation for international colonies’ in which each group, including the Anglo-Saxons, could maintain their corporate existence. There are many problems with Kallen’s model, but there can be no doubt that he treated all groups consistently. Bourne, on the other hand, infused Kallen’s structure with WASP self-loathing. As a rebel against his own group, Bourne combined the Liberal Progressives’ desire to transcend ‘New Englandism’ and Protestantism with Kallen’s call for minority groups to maintain their ethnic boundaries. The end product was what I term asymmetrical multiculturalism, whereby minorities identify with their groups while Anglo-Protestants morph into cosmopolites. Thus Bourne at once congratulates the Jew ‘who sticks proudly to the faith of his fathers and boasts of that venerable culture of his’, while encouraging his fellow Anglo-Saxons to: "Breathe a larger air . . . [for] in his [young Anglo-Saxon’s] new enthusiasms for continental literature, for unplumbed Russian depths, for French clarity of thought, for Teuton philosophies of power, he feels himself a citizen of a larger world. He may be absurdly superficial, his outward-reaching wonder may ignore all the stiller and homelier virtues of his Anglo-Saxon home, but he has at least found the clue to that international mind which will be essential to all men and women of good-will if they are ever to save this Western world of ours from suicide." Bourne, not Kallen, is the founding father of today’s multiculturalist left because he combines rebellion against his own culture and Liberal Progressive cosmopolitanism with an endorsement – for minorities only – of Kallen’s ethnic conservatism. In other words, ethnic minorities should preserve themselves while the majority should dissolve itself.

Even more importantly, changing the biomagnetic field changes the body, which means that pulsing magnetic fields into the body can stimulate healing. For almost five centuries, healers across the world have used the energy of their own bodies to help others heal, to detect events before they happen, and to transform physical matter. Eastern medicine is based on these concepts, as are most shamanic methods from the Western world. It’s pretty amazing that science is now showing how these practices work in physical reality, and research is revealing the potential of these long revered, ancient practices.

Making a change across a process boundary is expensive. If you need to make a change to two services to roll out a feature, and orchestrate the deployment of these two changes, that takes more work than making the same change inside a single service (or, for that matter, a monolith).

I urge people not to worry about size. When you are first starting out, it’s much more important that you focus on two key things. First, how many microservices can you handle? … Second, how do you define microservice boundaries to get the most out of them, without everything becoming a horribly coupled mess?

There is another extreme to be wary of, I remind myself. Behind my desk I have a good library and a philosophy degree on the wall. I appreciate solid research and reasoned conclusions, but I get impatient when academicians limit the boundaries of truth within the five senses and the bicameral brain. At that point I put aside the book and step outside. There, with the warm colors of a sunset or the pastels of a rainbow, I breathe in the clear air and sense again my own Self. A bird chirps, a squirrel scurries up a tree. This divine Essence is greater than my body and utilizes more senses than my physical limitations. Scientists know that colors vibrate at a particular frequency, but there is much more going on; sentient beings delight in the pulsating rhythmic waves and lovers swoon in romantic locales. My own inner barometer senses a higher Order. A hawk or eagle catches my eye. It majestically circles above me, high in the blue sky, then it shoots off towards the west, where rain clouds gather. The sun is setting, light beams through, and a rainbow forms. Thank you Hawk. I get a thrill, my hair stands on end. Something else is here. Signs in the sky. Auspicious. Yes. The mysteries are still here, and we are being called.

Hitler and Mussolini, by contrast, not only felt destined to rule but shared none of the purists’ qualms about competing in bourgeois elections. Both set out—with impressive tactical skill and by rather different routes, which they discovered by trial and error—to make themselves indispensable participants in the competition for political power within their nations. Becoming a successful political player inevitably involved losing followers as well as gaining them. Even the simple step of becoming a party could seem a betrayal to some purists of the first hour. When Mussolini decided to change his movement into a party late in 1921, some of his idealistic early followers saw this as a descent into the soiled arena of bourgeois parliamentarism. Being a party ranked talk above action, deals above principle, and competing interests above a united nation. Idealistic early fascists saw themselves as offering a new form of public life—an “antiparty”—capable of gathering the entire nation, in opposition to both parliamentary liberalism, with its encouragement of faction, and socialism, with its class struggle. José Antonio described the Falange Española as “a movement and not a party—indeed you could almost call it an anti-party . . . neither of the Right nor of the Left." Hitler’s NSDAP, to be sure, had called itself a party from the beginning, but its members, who knew it was not like the other parties, called it “the movement” (die Bewegung). Mostly fascists called their organizations movements or camps or bands or rassemblements or fasci: brotherhoods that did not pit one interest against others, but claimed to unite and energize the nation. Conflicts over what fascist movements should call themselves were relatively trivial. Far graver compromises and transformations were involved in the process of becoming a significant actor in a political arena. For that process involved teaming up with some of the very capitalist speculators and bourgeois party leaders whose rejection had been part of the early movements’ appeal. How the fascists managed to retain some of their antibourgeois rhetoric and a measure of “revolutionary” aura while forming practical political alliances with parts of the establishment constitutes one of the mysteries of their success. Becoming a successful contender in the political arena required more than clarifying priorities and knitting alliances. It meant offering a new political style that would attract voters who had concluded that “politics” had become dirty and futile. Posing as an “antipolitics” was often effective with people whose main political motivation was scorn for politics. In situations where existing parties were confined within class or confessional boundaries, like Marxist, smallholders’, or Christian parties, the fascists could appeal by promising to unite a people rather than divide it. Where existing parties were run by parliamentarians who thought mainly of their own careers, fascist parties could appeal to idealists by being “parties of engagement,” in which committed militants rather than careerist politicians set the tone. In situations where a single political clan had monopolized power for years, fascism could pose as the only nonsocialist path to renewal and fresh leadership. In such ways, fascists pioneered in the 1920s by creating the first European “catch-all” parties of “engagement,”17 readily distinguished from their tired, narrow rivals as much by the breadth of their social base as by the intense activism of their militants. Comparison acquires some bite at this point: only some societies experienced so severe a breakdown of existing systems that citizens began to look to outsiders for salvation. In many cases fascist establishment failed; in others it was never really attempted.

Living a connected life ultimately is about setting boundaries, spending less time and energy hustling and winning over people who don't matter, and seeing the value of working on cultivation connection with family and close friends.

I am enough (worthiness versus shame). I’ve had enough (boundaries versus one-upping and comparison). Showing up, taking risks, and letting myself be seen is enough (engagement versus disengagement).

When your five-year-old pitches a fit, you stop their behavior in its tracks and teach them alternative ways of handling what they are feeling. When they stick their tongue out at you at six, you don’t ignore it but give them a stern look and make it very clear that this isn’t acceptable behavior. When they test you by asking for candy or more television time when they are seven, you end their manipulation and lay out your boundaries. When they slam the door in your face at age eight, you enter their room and calmly but unequivocally call them on their show of disrespect. When they are distracted while doing homework at age nine, you sit with them day in and day out until they learn how to still their spirit and honor their work—and you resist doing the work for them, helping only when they are truly unable to do something themselves. When they pretend they don’t hear you or talk back to you when they are ten, you rise to the occasion and teach them that this behavior is unacceptable. When they lie or steal from you when they are eleven, you become even firmer, allowing

In other words, we can – and to survive, we must – transform and even end within the next ten years the failed system of capitalism that now threatens to collapse earth’s life support systems and with them, human civilisation. We must replace that economic system with one that respects boundaries and limits; one that nurtures ‘soils, aquifers, rainfall, ice, the pattern of winds and currents, pollinators, biological abundance and diversity’;6 one that delivers social and economic justice.

If we pollute the water and air, the vegetables and minerals, we destroy ourselves. We have to learn to see ourselves in things that we thought were outside of ourselves in order to dissolve false boundaries.

The Prophet Muhammad said, „Die before you die.“ We are being told to know the after-death state now, while we are alive. The mystics say that just as the embryo fears being born from the womb into this world, we fear our next birth. We fear being born from the womb of this material existence. The embryo can‘t imagine there is anything better than the warmth, comfort, and easy life it experiences in the womb. When it uncomfortably emerges into the expanded world outside the womb, it finds beautiful colors, fragrances, sensory experiences, and relationships. As human beings, we may similarly fear emerging into the expansive world that is beyond the boundaries of our egoistic existence. It‘s a goal of this spiritual path to be living in two worlds at once. By doing so, we can bring heaven to earth. (p. 33)

If our stories are to be potent they must contain the same dynamics that we know to be true about our own internal reality, even if the external factors are completely outlandish and unfamiliar. Few of us will ever fly in a spacecraft and have to fight for interlunar survival. But at some point in each of our lives we will be called upon to fight for what is right, to defend our personal boundaries, to overcome great obstacles, and to persevere against injustices. How will we know that these goals are even attainable if our stories tell us that the road to heroic achievement is reserved only for those who come with their heroic attributes already intact?

Use a 1 for victim syndromes (Vampire, Mule, Healer’s) that cause you to put others first or take on their energy. • Employ a 2 if you want to partner with someone, but not give away your power, such as when you’re afflicted with the Healer’s or Vampire Syndrome. • Try a 3 if you’re dealing with the No-Boundary or Environ Syndromes and are constantly in chaos. • Use a 4 if you are too often pulled on by others and need to ground yourself. This number benefits all the syndromes. • Utilize a 5 if you are overworked, such as in the Mule Syndrome, and need to perceive different directions. A 5 is also good for breaking the repetitive cycles of Paper Doll Syndrome. • Call on a 6 if you’re afflicted by evil, such as through the Psychic-Sensitive Syndrome, or to choose higher service instead of the chaos of the No-Boundary Syndrome. A 6 is also good for helping those with Paper Doll Syndrome face and release the unconscious benefit of a repetitive pattern and find a more joyful way to respond to life. • Try a 7 for any syndrome because it will invoke divine assistance. • Employ an 8 to break or erase cycles caused by the Paper Doll Syndrome. • Use a 9 with any other number to state you are done with a syndrome. • Insert a 10 to boost your new intention. • Formulate an 11 to access spiritual guidance and transform the storyline that established the syndrome. • When working on your spiritual boundaries, try a 12 to support forgiveness. • Add a 22 to a boundary to help achieve success. • Use a 33, especially for the No-Boundary and Psychic-Sensitive Syndromes, to open to our own wisdom.

There are four main ways of dealing with stress: fighting, fleeing, freezing, or feeling. Only the last leads to growth and transformation, but it’s hard to get to your feelings and related beliefs if you’re afflicted with any of the seven syndromes, especially those that cause you to absorb others’ feelings. So the first step in healing the emotional field is to separate your own emotions from those of others. The second step is to use various energetic tools to restore your emotional boundaries. The third and ongoing step is to mature your feelings and beliefs.

All of these strategies support the real purpose of emotions and beliefs: to guide us into joy. Once you hit upon a strong feeling, isolate it. Ask the Divine to help you figure out the message behind the feeling. Ask also what you should do, think, or believe to transform it into joy. Do the same for your thoughts. Especially when you’re stuck, ask the Divine to pinpoint the belief that is undoing your happiness. Now transform it into a more sustaining belief, a real truth. A thought like “I don’t deserve to be well” could become “I open to the healing that the Divine holds for me.

Pink equates to love. If you are affected by a cord or another’s energies, pink will return that energy to the other person with care and concern. It actually sends the intrusions back to the other’s higher self, which can then deal with the real-world self or soul according to divine will. • Gold equals power. If you are really frightened by what you see or if you feel gripped by something scary, such as a dark angel or manipulative pattern, gold produces immediate change. It’s the “God power” that transforms. • White equals innocence. If the problem in your field makes you feel guilty, embarrassed, or shameful, white will return you and all other persons involved to their natural state of purity.

Which of that person’s traits is causing you to react? What quality or need is the person reflecting back to you? Why are you responding negatively to it? As you mull over this trait, think about its positive qualities—the innate beauty, gift, or ability that lies underneath the negative appearance. Most likely, this person is merely misusing this attribute, but it also may be that you haven’t claimed the true goodness of this trait within yourself. If you are willing to do so, allow the image in the mirror to transform into your own. See the new you, who now has the formerly missing or unclaimed characteristic. Now picture and sense yourself using it. Finally, thank the person who revealed it to you and promise that you will employ the quality in an ethical and healthy way, no matter how the other person chooses to embrace and express this trait. Then you can release this person to his or her higher path.

But moving from enabling the business to being the business is challenging work. It means changing governance models, organizational structures, delivery methodologies and hiring practices. It means transforming IT people from technologists to strategists, from constructing hard lines around IT to creating an environment devoid of organizational boundaries, and from clamping down on employees attempts to develop their own technology to embracing end-user innovation. It also means driving change in the most difficult of all arenas: the mindset, the psyche, the most deeply held ways that we understand our jobs, our success, and our professional identity.

Furthermore, once created, a cultural resource generates public debates whose forms, tones, and terms differ considerably from those used by scientists involved in the production of the scientific knowledge that gave birth to this resource. The arguments used in scientific disputes (logic, verifiability, controlled experiment, disciplinary consensus, technical apparatus, negotiated and agreed upon standards of measurement and presentation, and so on) lose their convincing power and are replaced by such 'social' arguments as economic utility, political expediency, ideological conformity, traditional authority, and cultural affinity. A cultural resource acquires a life of its own, evolving in accord with its own environment (of which science per se constitutes only a small part). The transformation of scientific knowledge into a cultural resource thus undermines scientists' control over their 'products' and its applications. It opens the scientific discipline from which this cultural resource emerged to invasion by 'outsiders' - whether competing disciplinary groups or politicians - eroding its professional autonomy, disciplinary boundaries, and established scientific cultures. Yet it also helps set the agendas of future research and recruit new generations of practitioners by firing up people's imaginations with fantastic tales of scientific pursuits, be it a search for a cancer cure or a quest for immortality.

Shaping the fourth industrial revolution to ensure that it is empowering and human-centered, rather than divisive and dehumanizing, is not a task for any single stakeholder or sector or for any one region, industry or culture. The fundamental and global nature of this revolution means it will affect and be influenced by all countries, economies, sectors and people. It is, therefore, critical that we invest attention and energy in multistakeholder cooperation across academic, social, political, national and industry boundaries. These interactions and collaborations are needed to create positive, common and hope-filled narratives, enabling individuals and groups from all parts of the world to participate in, and benefit from, the ongoing transformations.

I am enough (worthiness versus shame). I’ve had enough (boundaries versus one-uping and comparison). Showing up, taking risks, and letting myself be seen is enough (engagement versus disengagement).

How and why is this happening? Let’s break it down. In the world of platforms, the Internet no longer acts merely as a distribution channel (a pipeline). It also acts as a creation infrastructure and a coordination mechanism. Platforms are leveraging this new capability to create entirely new business models. In addition, the physical and the digital are rapidly converging, enabling the Internet to connect and coordinate objects in the real world—for example, through smartphone apps that allow you to control your home appliances at long distance. Simultaneously, organizational boundaries are being redefined as platform companies leverage external ecosystems to create value in new ways.7 In this new stage of disruption, platforms enjoy two significant economic advantages over pipelines. One of these advantages is superior marginal economics of production and distribution.

Beyond science is also science, it’s just that the boundaries of science need to be broadened.