on migration and metamorphosis · sagmeister proposes a fundamental change in lifestyle design. he...

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MigrationinthewidestsenseisachangefromAtoBorprobablyinourdigitalworldbetterfrom0to1,whetherinsubstance(e.g.solidtogas),space(e.g.hometooffice)orspirit(e.g.conventionaltopost-conventionalconsciousness);alltheseformsofchangehappenonthesametrajectory:time,whichintheperceptionofsomethinkersisjustanillusion;buttheessenceoftimeisthenagainacompletelydifferentstory.InMarch2016,Iparticipatedinanoddeventunderthetitle:break,change,departure.Itwasathree-dayretreatforChristian,GermanmenonaremoteHongKongislandinaDonBoscocloister.HavingemotionallydenouncedmyChristianconfessionatage16whilestillincatholicboardingschool,whereChristianfaithwaspracticedwithoutproperreflectiononthebasisofcoerciononly,Ihadbeentraumaticallyconditionedtocircumnavigatesuchkindofconventions.RaisedinaChristiancultureandrejectingitearly,Itendtoperceivereligiouscommunitiesnowadaysassystemswithinsocietyatlarge.Rejectionorevenlabellingtheentiretyofsuchcommunitiesaswrong,wouldputmeintothesamemindsetassomeferventadherentsofsuchreligions:exclusioninsteadofintegration.Ithereforetrytousethemasplatformsfromwhichonecannavigateintosocialrealms,thatopenupnewperspectivesupontheotherandoneself.However,havingmyselflabelledboth,asnativeAustriannotGermanandnotChristianbyconfession,ittookmeaconsiderablementalefforttosignupandeffectivelyattendthatretreat.Mygutfeelingtoldmethough,thatdespitethesetting,thiswasthethingtodoat

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thatspecificmoment.Thetitleitselfradiatedsomemagicalattraction,becauseIfeltthataperiodoffundamentalchangewaslyingaheadinmyownprofessionaltrajectory.Inhindsight,Iacknowledgethatthisretreat-seminarpreparedmeforamajortransition,whichcouldbedescribedasamigrationinbothphysicalandspiritualdimensions;andwithoutdoubt,Iamtrulygratefulforhavingbeenpartofit;ifnotforanythingelse,thenforthesimplerealizationthataconsiderablepartofmyselfisbothChristianandGerman-thelatterwasevenconfirmedbytheGenographicsDNAtest,whichIrecommenddearly.Labellingoneselfdeprivesusfromexperiencingthecompletespectrumofouridentityandinsofaritisadestructivemindsetwhichfallsshortoftapingintothepotentialavailable;thesameistrueforlabellingothers,colleagues,strangers&migrants,inregardtothepotentialinteractionwiththem.MyinteractionwithGermanChristianmenproducedsomerefreshinglynewfriendshipsandgavemevaluablefeedbackaboutuntilthenunknownlayersofmyownidentity.WhatIwanttoshareherearemygeneralreflectionsonthevarietiesofmigration,whichweretriggeredbythelecturesandconversationsofthatweekend;andmoreoverthespecificburdenmodernmanhastocopewithaworldofacceleratedchangeandinfinitelyincreasedinformation.Thisyear,thereisaquitepersonalconnectiontotheissueathand.Somemightremember last year’s CNYmail about the psychological phenomenon ofmid life crisis. Iconcludedthatwemighttakeasabbaticalintheforeseeablefutureasapreventivestrategyto avoidMLC.What I did not know: I should be relieved ofmy duties as Fronius ChinaManaging Director only two months later and would be rewarded for more than fivetoilsomebutextremelyeducativeyearswitha14-monthssabbatical.SinceMay2016IspendmydaysfulltimewritingonpersonalandorganizationaldevelopmentinaChinesecontext;andIstruckadealwithmyHQtodraftacorporatetrainingcoursebasedonChadeMeng-Tan’sSearchInsideYourselfbestsellertofinancethisperiod.Noteverythingwassmoothaboutthisdeal,andIhadtodigestsomeemotionalscarsduringthefirstweeksofmynewfoundfreedom,butinhindsightIamgratefulforthisopportunitytogrowandtransformwithouthavingtoworryaboutanincome.Intermsofmyprofessionalfutureawidespectrumofopportunitiesopenedup,andIamstillintheprocessoffiguringoutwhatIwilldoafterthesabbaticaloscillatingbetweendoubtandfaith.Inoticed,too,thatthereisacorrelationbetweensecurityandinterest.Thehighermyinterestinaspecificcareer,thelessinparticularfinancialsecurityitprovides.ErichFrommmighthavebeenrightbysayingthatthequestforcertaintyblocksthesearchformeaning.

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MigrationandMeaning.

YoumightalsorememberthatImadelastyearextensivereferencetoViktorFrankl’sbookMan’sSearchforMeaning,wherehewrites:Forsuccess,likehappiness,cannotbepursued;itmustensue,aspersonaldedicationtoacausegreaterthanoneselforastheby-productofone’ssurrendertoapersonotherthanoneself.Ifonlypleasureissoughtafter,genuineandlastinghappinesscan’tensue.Iconcludedthen:Ifallpsychologicaldiscontentmentisrootedinstagnation,soitmustbeformidlifecrisis.Thereareprobablymanymorereasonswhymidlifecrisiskicksin,butassumingthatourchildrenleavingusalonewithourselves-andthusagaininducingachangeinouridentityatamuchlaterstageinourlife-isamainsourceofsuffering,weareadvisedtoembracethisperiodoftransition.Ifwehaveexperiencedgrowthwhenbecomingparentsbysurrenderingtosomethinglargerthanourselves,itseemstobeawiseapproachtodothesameonceagainbye.g.signinguptoanon-profitinitiativeoraddingpurposetoourjobs.

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ItistellingthatIsittodayatmydesksomewhereinthesouthofUbudontheIndonesianislandofBali.Iwouldhaveneverthoughttocomehereoneday,sinceIndonesiaassuchwasuntilrecentlynotonmylistofpreferredtraveldestinations.ButIknowBaliverywellfromabrilliantTEDtalkbydesignerStefanSagmeisterwhospenthereoneofhis12monthlongsabbaticalswhichhetakeseverysevenyears.ItwasthattalkwhichplantedafewyearsagotheideaintomyheadthatIreallyneedtotakeoffsomesubstantialtimefromtheratraceIwascaughtupinandfigureoutwhatreallymatters.

Sagmeisterproposesafundamentalchangeinlifestyledesign.Heexplainsthatwegenerallyspend25yearsofourlifeineducation,40inworkandifthingsgosmoothanother15inretirementandsuggeststotakefiveyearsoutofretirementanddistributethoseyearsevenlyoverthedurationofourworklife.Hearguesthatitisbettertodevoteeverysevenyearsofwork,ratheroneyeartooneselfthan15yearsofretirementtoone’sgrandchildren.Butwhathesuggestsisnotanegoisticundertaking,butanencounterwithone’screativityandtheconnectionoftheselfwiththecreativeground;acontemplativeadventurewhichrevealswhatreallymatters.

MeaningandPassion.Inparticular,whenwearenotanymoredrivenbyurgenteconomicneeds,instillingpurposetoourlives,canturnthoughintoquiteatrickytask.HowdoweactuallyfindourpurposeandhowdoesonesurrendertosomethinglargerthanoneselfasFranklinsinuates?IhappenedtorunintoabriefarticlebyScottWilhiteontheSoul-QuietingPowerofPurpose,inwhichhereferstoaTEDxtalkbyAdamLeipzig.FilmproducerLeipzigclaimsthatoneonlyhastoanswerfivesimplequestionstofigureoutone’spurpose:

1. Whoareyou?2. Whatdoyoulovetodo?3. Whodoyoudoitfor?4. Forthepeopleyoudoitfor:Whatdothosepeoplewantorneed?5. Andwhatdidthosepeoplegetoutofit?Howdidtheychangeasaresult?

Theinterestingparthereisthatonlythefirsttwoquestionsareaboutourselves,theotherthreeareaboutsomebodyelse.Sofar,sogood.Leipzig’stalkhasthoughlikesomanyothertalksonfindingone’spurposeafundamentalflaw.Hissecondquestionisnotwhatdoyoudo?it’swhatdoyoulovetodo?Now,tellme,ifyoudon’tknowwhatyoulovetodo,ifyoudonotfeelwhatyouarepassionateabout,becauseyouarenotpassionateaboutanything,howcanyoupossiblyanswertheotherquestions?youmightnotevenbeabletoanswerwhoyouare.That’sprobablywhymanyreadersincludingmyselfperceiveauthorslike

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RobinSharmawhowrote,thatthesecretofhappinessissimple:findoutwhatyoutrulylovetodoandthendirectallofyourenergytowardsit,assuperficialnewageevangelists.

Thisfundamentalflawisrelatedtotheassumptionthatallpeoplecangenuinelylovehavepassion.Lovingisthoughacompetencewhichisinstilledintohumanbeingsmainlybybeinglovedduringearlychildhoodwhichtheythenlearnbysimpleimitationandreciprocity.Itcanalsobelearnedatalaterstagease.g.ErichFrommpointedoutinTheArtofLoving,butlikealllearningisthenamuchhardersubjecttogetgoodgradesin:youcan’tteachanolddognewtricks.1Loveisideallyinstilledintoourbodiesandthenfindsitswayoverourmindsintoouractivitiesandprofessions.2ItwasJung,whoimpliedthatlovingasacompetenceisthesourceforcreativitybywritingthatThecreationofsomethingnewisnotaccomplishedbytheintellectbutbytheplayinstinctactingfrominnernecessity.Thecreativemindplayswiththeobjectitloves.Thoseamongstus,whohaveneverproperlydevelopedthispractical-physicalcompetence,becauseitfirsthadtobeinstilledasatheoreticalconceptintotheirminds,won’tbeabletoanswerLeipzig’squestionsnorwilltheybeabletofindtheirpurposebythismethod.

IseethoughadeeptruthinthequoteattheendofWilhite’sarticle,becauseitpointsatthesecondsourceofhowwecanfigureoutourlife’spurpose:Nevergiveuponsomethingyoucan’tgoadaywithoutthinkingabout.Thosewhohavenotbeenfortunateenoughtolearnthecompetenceoflovingearlyintheirliveshaveanothersourceforidentifyingtheirpurposeapartfromtheirwakingdream:theirinnermosttrauma.AndrewSolomondescribesthatittakesquiteanarduousjourneyofself-transformationtounlockthepositiveenergyoftrauma.SometakeitdeliberatelylikeEllenMacArthurwhochosetogoonasoloaroundtheworldsailtounderstandhercalling;othersarebrutallypushedintoitlikeIsmaelNazariowhohadtospendyearsinprisonand300daysinsolitaryconfinement.Onlythosewhotakeit,cananswerthequestionsDidyoulive?Didyoulove?Didyoumatter?attheendoftheirdayswithyes.ThisyescorrespondswithwhatEricksoncalledegointegrityandisopposedtodespairifonefailstointegratehislife’sthoughtsanddeedsintohispersonalityfromaretrospectivePOV.

MigrationandCommunity.Wewereagroupofroughly25menbacktheninMarch2016,aged35to60,anddespiteourdifferenteducationalandsocialbackgroundsweallhadtwothingsincommon:wewereGermannativespeakersandweworkedandlivedinChinasinceseveralyears.Itwas

1TheGermanproverb‘WasHänschennichtlernt,lerntHansnimmermehr’makesthismuchclearer,notonlybecauseitreferstoouragingphysiology,buttoouradultmindinhibitingplayfulandunbiasedlearning2compareheretoPestalozzi’stheorythatpedagogicshastointerpretbetweennatureandculturewithaholisticmethodinvolvingintellectual,moralandphysicalcompetences.

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thiscommonground,whichmadeusattendthisretreatinthefirstplace,butitwasalsothiscommongroundwhichstreamlinedourpsychologicalhorizon.Thechallengesofmigrationinthewidestsense,fromemploymentintoretirement,childhoodintoadolescenceorfromonejobtoanother,comeinaninternationalsettingusuallywithaplethoraofotherissuesonehastodealwith,mostcommonlyitinvolvesachangeoflocation.Icouldsensefromthediscussionsthatalltheseweekendmonkswerefacingtheoneorothertransitionintheirownspecificway:withjoyfulanticipation,doubt,regret,anxietyorevenfear.However,weallmetthatweekendtostrengthenourfaith.ThesecludedsettingoftheDonBoscocloistercontributedsubstantiallytotheentireexperience,butprobablythecommunitywhichgrewrapidlyamongstcompletestrangers,whohaveacommonpurposeforafewdays,wasevenmoreimportant.Twopriestswhoguidedusasfacilitators–that’showyouwouldhavetocalltheminnewspeak-didagreatjobwithintheirownreligiousandculturalframework.Theyprovidedadailyroutine,whichgaveallparticipantsaclearstructuretoenjoytheretreatandmadeiteasytogettoknoweachother.Jointmealswereconcludedwithwashingthedishesinanopenairkitchen.Wewouldconveneinoneofthechapelsforashortworshipafterbreakfastanddinner.Inbetweenthemeals,wehadeverydaythree2hourworkshopswithanimpulsetalkasstartingpointandanopendiscussionfollowingensuite.Therestillwastimeleftforastrollorrunaroundtheislandonceaday.Theweekendfeltlikealight,butwellpackedrucksack,oneishappytocarry.Itissurprisingthatsuchretreatsarenotorganizedbypsychologistsornon-religiousfacilitatorsrespectively.Butthen,maybetheyare,itsjustmenotknowingofthem.Isensethough,notonlywithinmyselfbutforhumanityatlarge,aneedtobeguidedinphasesoftransition,inparticularinaworldofacceleratedchange.Suchguidancecan’tbereallyprovidedinweeklyreligiousassembliesofpeoplewhodonothavethetimetofocusonneitherthenownortheirlife’shorizon.Neithercanpsychotherapistsinweeklyonehoursessionsprovidetransformativecounselling;quiteonthecontrarydoesmuchtherapyturnintojustanotheregocenteredroutine,whichlacksthecollectiveexperience.Idoalsobelievethattraditionalconfessionsloosetheiradherentsineconomicallyadvancedsocieties,becausetheirshepherdslackrelevantknowledge.Intimesofneurology,neurologicalbiochemistry,positivepsychologyetcetera,Iamconvincedthatfaithhasitsplaceinourlives,butitneedstobesupplementedwiththescientificdiscoveriesofthepasttwocenturies,inparticularofthepastfivedecades.PodcastslikeWakingUpwithSamHarris,aneurologistbytraininganddeclaredpaganorthephilosopherAlaindeBotton’sSchoolofLife,catertothismodern,post-conventionalaudience,buttheydosoonlyvirtually.

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Transcendingourindividuallivelihoods,wewitnessatransformationatamuchlargerscalebroughtuponusbymeansofacceleratingtechnologicalprogress.Theglobalizationandcybernationofoursocietieshasasimilarifnotevenmoreradicalimpactonourworkandlivethantheinventionofelectricity.Againstthisbackdropmanisconstantlychallengedtoreinventhimself.Oldpatternsofbehaviorandthoughtarelargelyobsolete,andnaturallymanlooksfornewidentificationfigureswhocanshowusthepathahead.Imostlyhadtroubleswithclergymanofwhateverconfession,becausetheytendtosticktotheirscriptureslikenationaliststotheirturfandwon’tacceptdifferentperspectives.Consideringthatreligionsarenothingbutaspectsofregionalcultures,developedintheshapeofamindsetofcertainpeoples,theyusuallyfailtoencompassallthatisandthusalsofailtogiveanswerstoanincreasingnumberofpolyglotcosmopolites.Aswemovetowardsauniversalconsciousnessourshepherdshavetoupgradetheirhardandsoftskills,iftheydon’twanttobeleftbehindbytheirflock.Theyear2000movieKeepingtheFaithintriguedmedeeply,notsomuchbecauseofthepicanteménageàtroisbetweenacatholicpriest,aJewishrabbiandtheirjointchildhoodgirlfriend,butbecauseoftheirprogressivesermonsandhumorous,butpassionatecustomercare.Thereisnoschismbetweenscienceandtheology,theyneedtomergeandmodernpriestsoughttobeamixturebetweenascientologyofficer,aSufimysticandamolecularengineer.Butwhocanbesuchawizard?Individuals,evenpolymathsarelimitedtocertaincompetences.That’swhythereisaspecialvalueincommunity,whereseveralindividualscanpooltheircompetencesofneurologicalastuteness,focusedpragmatism,molecularprecision,cogentrhetoricandicebreakinghumor,iftheyareboundbysomespellofmutualbenevolenceandgratitudetoexperienceafewhourstogetherinthepursuitofcollectivelearning.Itisafterallcollectivelearning,notthesinglewizard,whichdefineshumanity.Ienjoyeditthereforetolistentolaymanfromdifferentwalksoflifeduringtheofficialsessionsofthatweekend;tolearnabouttheirpersonalviewsonsubjectsofchange,transformationanddevelopment.Itbecamealsoapparentthatthetimeinbetweentheofficialprogramwasanequallyimportantpartofthatweekend,whereagainstthebackdropofastructuredconventionspontaneousencountershappened,whichhaveinmymemoryanequallylucidplace.Onlytheplatformofthecommunitycanenablesuchspontaneousandoftencatharticencounters,wheretherolesofteacherandstudent,ofgiverandtakerareinconstantflow.Theplannedmeetingwithasinglefriend,apaidtherapist,theHRmanageroramanofGodintheconfessioncabincanrarelycatalyzesuchmoments.Weneedtobeopentothemindatlarge,asAldousHuxleyputit,toengageinsuchencounters,albeitnotthroughtheintakeofpsychedelics,butthroughthesubmissiontocommunitywithothers.Somehowmangetsevermoreconnectedthroughtechnology,butsimultaneouslyalienatedandisolatedinthephysicalworld.

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ThinkingabouttherelevanceofcommunitymakesmerecallanessaybySiriHustvedt,whichshetitledFreud’sPlayground.ShedescribesFreund’sconceptofthespacebetweenpeople,wherepeoplespontaneouslyinteractlikeonaTummelplatz,theGermanwordforafair-likeplayground,andcitesDutchhistorianJohanHuizinga,a20thcenturyYuvalHarari,whopublished1938homoludens,wherehearguesthatallcultureisaformofplay.Twopeoplecanplaycombativegameslikechessorgo,buttheycan’tparticipateinthecomplexitiesofgameswithseveralparticipants.Achessplayermightbeabletomemorizehundredsoftacticalmoveclusters,butwouldn’tbeabletopredictthenextmoveofseveralunknownparticipants.That’swhybothtrustandfaithcanbebetterlearnedincommunities;andthat’swhyoneortwopeoplearenotenoughtoconstituteaculture.Highlyindividualizedandhighlyregulatedcyberneticsocietiesreducetheopportunitiestotrulyengageincommunities,theydestroytheplaygroundsonwhichthecreativemindsplaywiththeobjectstheylove,or,ifonewantstoputitlikeErichFromminTheAnatomyofHumanDestructiveness:theyconvertorganicintomechanisticcultureswhichdepriveusoftheabilitytolove.HustvedtthereforerightlyagreeswiththephilosopherMartinBuber,whosaidthatpsychologicalillnessesdogrowupbetweenpeople,notwithinthem.It’stheinbetween,whereourculturesblossomorwhiter.MigrantsandFugitives.AfellowweekendmonkmentionedduringoneoftheworkshopsaFAZinterviewwiththepsychotherapistWielantMachleidtwhoanalyzedthepsychologicalchallengesoffugitivesduringthe“European”migrationcrisis.Herightlydescribestheentirehumanlifeasonelongmigration;andwerememberlastyear’sdetailedexplanationhowthedevelopmentalpsychologistsErikandJaneEricksonidentifyeightphasesofpsychosocialcrisisfrombirthtodeath.Machleidtconcludesthatfugitiveswhohavetointegrateintoahostsocietyundergoasecondadolescence,whichhecallsculturaladolescence.Itisaphasewhichrequirestheindividualtodetachitselffromtheparentsurrogateoftheoriginatingstateandsocietytoformanewidentitydefinedbyboththeoriginatingandthehostsociety.Jungwouldhavecalledtheprocessoftakingastepbackfromone’sownculturalconditioningindividuationandwouldhavewelcomedadditionalopportunitieswhichhelptheindividualtodevelopitsselfoutofanundifferentiatedunconscious;hewouldhaveprobablyprescribedsomekindoffugitiveexperiencetoquiteanumberofhispatients,ifnotto20thcenturyEuropeansocietyatlarge.Iamnotoblivioustotheimportantdifferencebetweendeliberatelymovingoutofone’scomfortzonetoexplorenewphysical,intellectualandspiritualhorizonsandbeingliterallyevictedfromone’shome,butIagreewithMachleidtthatweneedtochangeourintegrationpoliciesandbuildthemonthepremise

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thatsuchexperiencesharboranenormouspotentialfortheindividualtogrow.Itisthehostsociety’sjobtoharvestthispotentialbytakingovertheresponsibilityofanewparentsurrogate,whichprovidesnotonlyshelterbutalsostructureandlimitations.

ThatweekendI lookedintothecircleofparticipantsaftermostof themhadsharedtheirpersonalsituationandIwonderedhowmuchtheirsituationsdidresemblearealwarzonefugitive;allofthemhadspentseveralyearsabroadandboth,cultureandreversecultureshock, must have led to a cultural adolescence in different forms of intensity. AbrahamMaslow’s hierarchy of needs popped up before my mental eye and I mixed it with thedifficultyscaleofalpinemountainclimbing.AyoungSyrianman,e.g.whoarrivesexhaustedinGermanywithoutrelativeswouldbeastage8+migrant,butcouldprobablythreemonthslaterbeclassifiedasstage5+migrant,ifhehasbeenprovidedwithbasicamenitiesandwasreunitedwithafamilymemberorhasfoundnewfriends.MostofthemenIsawthoughinthatroomwouldhavebeenclassifiedbetweenstage2and5:noneofthemwasforcefullypushedoutofhischosenhabitat.Nevertheless,therewereseveredifferencesbetweensingleemployeesoflargeMNOswhoplayedwiththethoughtofleavingChinabecauseof airpollution (stage8.5need)andobnoxious superiors (stage6need) andwould be able to get a safe andwell paid job in someother unit of the samecompanybackinEurope;andasingleentrepreneurwhoontopofallotherconsiderationseriouslyconsiderstopackuphisfamilyafterafailedstartupandtomoveforwardintoanuncertainandundecidedfutureofunknownlocationandvocation.Personalconditionslookdifferentfrominsideout.Theysurelydo,butIwaswonderingwhysomeoftheparticipantshadtostrengthentheirfaithconsideringtheirsnugandfatlives.Myguessisthatstatusandreputationplaysatacertainstageinourlivesanexponentiallyimportantroleaggravatingourdoubtoverthefutureanditschallenges.Ifyouhavenothing,thereisnothingtoloose,

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butifyouhavesomething,ourquestforsecurityandconformitytopreservewhatwehave,deprivesusfrombeingandgrowingevenfurther.Sowestarttodoubt.Frommwasindeedasmartmotherfucker.Conformityis,withoutdoubt,thesurestpathtomediocrity,boredomanddepression.Itwasthennotsurprisingthatalookattheprobablymostindustrializedandcapitalizedsocietyonthisplanet,theUnitedStates,revealsthatsuicideratesareparticularlyhighamongstwhiteCaucasianmales.TheUSCenterforDiseaseControlandPreventionpublishedinApril2016thereportofalongtermstudyofsuicide.Itstatesthatin2014,theage-adjustedrateformales(20.7)wasmorethanthreetimesthatforfemales(5.8).TheAmericanFoundationforSuicidePreventionclaimsthat7outof10suicidesin2014werecommittedbywhitemen.Onecannothelpbuttoberemindedofthe2010movieCompanyMen,whichshowshowtheself-esteemmovementpairedwithacapitalistsystemdrivesinparticularwhitemiddleagedmenintomarginalizationanddepression.Suicideisonlythetipofanicebergofmentalillness,butinmyunderstandingthemostimportantindicatorofaculture’ssanity.Beneath,muchlessvisiblearestress,burnoutsyndrome,alcoholanddrugabuse,paranoia,psychosisandtheepidemicofgnawingselfdoubt.ThedoubtoftheselftranslatesdirectlyintoalackoffaithinGod,becauseafterall,Godisnotsomemythicalcreature,butaforcethatliveswithineachoneofus;whetherweareconsciousofthatforceornotisirrelevant.AfewmonthsagoIreadatthedooroftheRudolfSteinerlibraryinSwitzerlandaquoteoftheBaroquephysicianandpoetAngelusSilesius,whichperfectlydescribeshowthisselfdoubtisidenticalwithlackoffaith:

Behold,whereareyoubound?Heaveniswithin.SearchingGodwithout,againandagainyou’remissinghim.

ThedisabilityactivistCarolineCaseytalksaboutherverypersonalstoryoffindingthatfreedomwithin.Beinglegallyblindsincebirth,butonlyfindingoutatage17,shefightsherdisabilityuntilshehasabreakdownatage28inherthenpositionasglobalmanagementconsultantatAccenture.ThephilosopherEckhartTollewritesinANewEarth,thatpeoplewithheavypain-bodiesusuallyhaveabetterchancetoawakenspirituallythanthosewitharelativelylightone.Whereassomeofthemdoremaintrappedintheirheavypain-bodies,manyothersreachapointwheretheycannotlivewiththeirunhappinessanylonger,andsotheirmotivationtoawakenbecomesstrong.PretendingtoseeinapredominantlyvisualworldmusthavebeenadailypainbeyondmeasureforeCaroline.Butmostofussufferonlyfromaveragepainandarethustrappedbythepsychologyofgrouppressurewithincapitalistconsumersocieties.Wegowiththeflow,becauseittakestoomuchefforttomoveoutofourcomfortzonesandmightontopofthatseversomeofourclosestrelationships.

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LatelastyearIspentafewweeksinAustraliaandwasutterlydisappointedinwhatIfound;promptingmetowritea12000-pluswordessayonExpectationsofandDeliveriesinDownUnder.Iconcludethere,that‘Itmightbeoversimplified,becauseIhaven’tseenmuchofthisvastcountry,butIhavetraversedtheareawhichishometoaboutthreequartersoftheAustralianpopulation.ThusIbelievethatmyimpressionscanbegeneralizedtothesocietyatlarge:Australiaisanationwhichthrivesontheexploitationofnaturalandhumanresourcestosuchadegreethatitsaffluencehamperstechnologicalinnovationandculturalprogress.Itisinitsessenceashockinglybackwardpleasuresociety.’Apleasuresocietywhichdoesneithergivetime,spacenoranattitudeforsuffering.

TransformationandSuffering.MynaturalresentmentagainstAustralia’spleasureculturehelpedmetounderstandfirsthandwhatpsychologistSeligmanmeantwiththedestructiveforceoftheself-esteemmovement,whenhewrote1990thatinthe1960stheemblematicchildren’sbookwasTheLittleEngineThatCould.Itisaboutdoingwellintheworld,aboutpersistingandthereforeovercomingobstacles.Nowmanychildren’sbooksareaboutfeelinggood,havinghighself-esteem,andexudingconfidence.AustraliaisallaboutthatandIfeltasifAustralian’satlarge–individualexceptionsputaside–areanationinnarcissisticregressiontosatisfytheseneedsoftheself;theylackidentificationfiguresofwhatconstitutesamatureadult,someonewhocaresaboutmorethanhimselflikethelocalcommunity,domesticatedandwildlifestockorhowindividualdecisionsimpacttheglobalenvironment;simplysomebodywhoactsresponsiblyandiswillingtoputhimselfinsecondplace.ItwouldbeinterestingtoanalyzeindepthhowtheselfesteemmovementtransformedtheoriginalstoryofTheLittleEngineThatCouldintotheStarlightExpress,whereinsteadof

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oneenginefightingagainsthimselftoovercomeinteriorobstacles,variousenginescompetetobecomethefastestengineintheworld.OnereasoniswithoutquestionbasedonRevW.Awdry'srefusaltogiveAndrewLloydWebberpermissiontousthecharactersofhisRailwaySeriesbooksforamusicaladaptation.Butadeeperandprobablylessknownreasonistobefoundinourcollectiveunconsciouswhichunderwentamassivetransformation-startingwiththeriseofpostmodernismofthe1960s-fromindividualsstrivingforthegreatergoodbycooperatinginunitytoindividualsstrivingfortheirowngoodbycompetingagainsteachother.AustraliaalsohelpedmetounderstandwhatFranklwrote1984aboutthethreemainavenuesonwhichonearrivesatmeaninginlife.Hesaidthatthefirstisbycreatingaworkorbydoingadeed;thesecondisbyexperiencingsomethingorencounteringsomeone;inotherwords,meaningcanbefoundnotonlyinworkbutalsoinlove.Mostimportant,however,isthethirdavenuetomeaninginlife:eventhehelplessvictimofahopelesssituation,facingafatehecannotchange,mayriseabovehimself,maygrowbeyondhimself,andbysodoingchangehimself.Hemayturnapersonaltragedyintoatriumph.Frankl’smainproponentintheUS,EdithWeisskopf-Joelson,expressedhopethatlogotherapymayhelptocounteractcertainunhealthytrendsinthepresent-daycultureoftheUnitedStates,wheretheincurablesuffererisgivenverylittleopportunitytobeproudofhissufferingandtoconsideritennoblingratherthandegradingsothatheisnotonlyunhappy,butalsoashamedofbeingunhappy.Withreferencetoearlierelaborationsonrisingsuiciderates,widespreaddepression,pandemicboredomandothermentalhealthissueslikeburnoutsyndromeorADHDinaffluentsocieties,itseemsasifwearemeanttodivergesometraffictothatthirdavenueonwhichonearrivesatmeaninginlife.SufferinghaslostitsappealsinceWWIIandpeopledon’twanttosuffer,theypushsufferingawayandinsteadoffacingit,theyengageinaplethoraofcompensationbehaviorsfromshoppingspreestodrugabuse.Ifeelthoughthatitisasafevehicletonotonlypersonalgrowthbutalsotopersonaltransformation,becauseitisthroughthegatesofsufferingthatweenterfastforwardtherealmofcompassionandkindness.TransformationandCompassion.Ifyouwouldaskmeaboutmyreligiousinclinations,IwouldtellyouthatIconsidermyselfaTaoistwithstrongBuddhistfeatureswhoseeslotsofvalueinadheringtosomeifnottoomuchConfucianstructuresineverydaylife.ItsexactlyinmyreligiousoutlookthatIammoreChinesethanmostofmychosenfellowcountryman.Butitshallbeexplainedtothereaderwhodoesnotsharemyinterestinreligionandspirituality,thatnoneofthesethreeschoolsofthoughtareinanarrowdefinitionareligion,i.e.aconceptwhichteachesthe

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existenceofasuperhumanallpowerfulbeingwhichisseparatedfromus,butratherphilosophieswhichteachthehumanbeinghowtolivebetterandmoreharmoniouslives.Interestingly,IhavefoundrecentlyalayerinmyidentitywhichisclearlyisChristian,butIhadtofirstunderstandthecentralroleofcompassionthroughBuddhism,torealizethatitisalsoChristianity’scentralmessagewrappedintolotsofunattractivesuffering.HowmuchmorewasIabletorelatetoaprincewhofeltsufferinginthisworldandturnedintoasaintbyrecognizinghowtomasterhismindandopenhisheartwithoutbeingstonedbyangryJewsandnailedtoawoodencross.HowmuchmorecouldIrelatetoBuddhismasaschoolofthought,anancientformofpositivepsychologywhichreducessuffering,thantoacarpenter’ssonwhosebloodstainedgroinclothturnedintoaflagforcrusades,inquisitionandanincreaseofsuffering.YetanotherpieceinthepuzzleofChristianityfellinplaceduringthisyear’sHongKongretreatunderthetitle“FaithandDoubt”.WhatdoesitmeantobeChristian?Letmestartwithanegativedefinition:BeingaChristianisnotrelatedtoexteriorrealitiesliketheconditionofthechurchorthebehaviorofitsofficials.Andletmefollowupwithapositivedefinition:BeingaChristianmeanstogenuinelyloveyourneighbor,tonotjudgehimbasedonprejudice,buttoguidehimontothepathofpurificationandreformationtoGod’sinfinitelove.AllthosewhohaveturnedtheirbackuponChristianityduringthelastdecadeswere–likemyself–enthralledinanexteriorrealitywithwhichtheywerenotanymoreabletoidentifythemselveswith.ButthegenuineChristianperceiveshisconnectiontoGodasaninnerreality,whichhelivesthroughhisloveofthefellowhumanbeingineverymomentofthought,wordanddeed.ChristandBuddhaarrivedatthesameconclusionwhichcanbeunderstoodastheverybottomlineoftheirteachings:Godisarealitywhichwecanmostclearlyperceivethroughcompassionwithourfellowhumanbeings,whichreducessuffering.Christianityhasenshrinedthisinsightinthesecondgreatcommandment:Thoushaltlovethyneighborasthyself.ButitisBuddhism,whichteachesamorerefinedconceptofKaruṇā(compassion)beingoneoffourattitudeslearnedonman’sspiritualpathtowardsenlightenment.Theotherthreearelovingkindness(Pāli:mettā),sympatheticjoy(mudita)andequanimity(upekkha).Istillstruggletounderstandwhythesefundamentalandsimpleinsightshavebeenpervertedbypowerdriveninstitutionsintocomplexandrepulsivedoctrines.TransformationandLent.MiriamWebster’sdictionarydefinesLent(intheChristianChurch)astheperiodprecedingEaster,whichisdevotedtofasting,abstinence,andpenitenceincommemorationofChrist'sfastinginthewilderness.IntheWesternChurchitrunsfromAshWednesdaytoHoly

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Saturday,andsoincludesfortyweekdays.InMarch2017IatBishopLei’sHotelinHongKongandreadfromthescreenstheselinesaboutLent:Lentistheroadleadingfromslaverytofreedom,fromsufferingtojoy,fromdeathtolife.Lentisthetimeforsayingno.Notothespiritualasphyxiabornoutofthepollutioncausedbyindifference,bythinkingthatother'speople'slivesarenotmyconcern.Lentisthetimetomakeroominourlifeforallthegoodthingsthatweareabletodo.LentisthetimeofrememberingwhatwewouldbeifGodhadclosedhisdoorsonus.Lentisthetimetostartbreathingagain.itisthetimeofturningthroughthebreathofGodourdustintohumanity.Lentisthetimeofcompassion.Itisthetimetosetasideeverythingthatisolates,enclosedandparalyzesus.Lentisapath:itleadstothetriumphofmercyoverallthatwouldcrushusorreduceustosomethingnotworthyofthedignitytobecalledGod'schildren.Theselinesandmydeliberatechoicetorefrainfromalcohol,sugar,nicotineandotherdrugsforthedurationoflentmademeunderstandwhyChristianitywrapsitscentralteachingofcompassionintoathicklayerofsuffering.Itsbecausesufferinghelpsustogrowbeyondimagination;thepainofthesuffereristheonlyroadsignrequiredonourpath;anditisaroadsignwhichweputupourselves.Ifwedonotvolunteertosuffer,todepriveourselvesfrombehaviors,thingsandpeoplewehavegrownaccustomedto,wefailtogrowandfailtorealizeourpotential.Lentisanopportunitytovolunteer.Lifeisajourney,amigration,atransformationtowardsGod.It'sajourneywhichleadsinsidenotoutsideorratherourexternalconditionsinthematerialworldreflectourinnerconditionsinthespiritualworld.Timeisthesubjectiverealityonwhichwetravel,inpermanentlyselfdestructivemode,weshortenourlifespansuffering,inconsistentcreativemodeweextendit,enjoyingourselvesinshiningforothers.ButwithoutthepossibilitytosufferproperlywearedeprivedofmakingleapsofenlightenmentpropelledbythepainofsuddenrealizationsandaredraggedintoaswamplikePachinkomodeofamusingourselvestodeath.

Transformation.Location.Destination.

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SometimeagoIpublishedanessayonLinkedIntitledWhyIWanttoLeaveChinaandWhyIDon't,whichIhadwrittenbackin2014,thenconvincingmyselftostayinthisrollercoastercountry.Itwasquitewellreceivedandshortlyafterwards,IgotanemailbyanacquaintancecontainingapeculiardifferentiationofmanwhichIwanttosharehereinallbrevity.Therearethreemainreasonsforeveryonetobesomewhere:1.Youareherebecauseyouarebornhere,themajorityofyourfamilyliveshere,youownsomelandorhousehere,andthereforeyouhaveasolidlegitimatereasontobeherenomatterwhatyourpoliticalinstincts,religioustendenciesorsexualinterestsare.Let’scallthemH(ome)guys2.Youcamehereinsearchforanewopportunity,disguisedasadventure,loveaffair,searchforgoldormoneyorculturalnovelty.Let’scallthemS(earch)guys3.Youdidn’twanttobehere,butyouhadtofleefromsomething,somebodyorsomewhereandyoujuststrandedhere,andyouanyhowdidn’tknowwheretogoexactly.Let’scallthemF(light)guys.Themailcontinuesthatmostplacesarequiteamixtureofthese3groups,butthecompositionvariesgreatlyandmakesahugedifferencetothegeneralattitudeofthelocalsociety.Shanghai’smajoritybelongstotheSgroup,followedbyHandnovisibleFgroup.EuropeancitiesdiffertremendouslywithawayhigherHgroupandaperceivedhugeFgroup.Idon’tknowwhybutone’scomfortisincreasedifyoubelongthebiggestgroup,soinShanghaiyoudefinitelyfinditinitiallyexcitingtobepartofahugeSgroup.ButSpeopleleaving,youwonderifyouwilleventuallybecomeamemberoftheHgroup,butitdoesn’ttakelongtorealizethatthiswillnothappeninyourgeneration,probablythoughinthenext;butifthiswedon’tknow.Theabovedifferentiationmakesalotofsense,andIlargelyagreewiththeauthor,butitlacksaveryimportantperspective,becauseitdescribesonlythereasonsforourwhereaboutsinthephysicalworldandtakesthisdescriptionasitsfoundationtoexplainourchoiceoflocation.Ihavecometotheconclusionthat,yes,manypeopleputconsiderationswithinthephysicalworldaboveeverything,butinthelastextentitisouroutlookoninthespiritualrealmwhichdefineswhereweareandwereheadto.Ithereforedifferentiatenowadaystwosortofpeople:thosewhohavefoundaspiritualhome,nomatterwheretheyareandwhattheydo;andthosewhohavenot.TheJesuitpaleontologistPierreTeilharddeChardinformulatedthisperceptioncogentlyassuch:TheMarxistcontradictionbetweenworkerandcapitalistisobsolete;itsnotaclassstruggle,butthespiritofevolution,whichseparateshumanityintotwoparties.Herearethesewhoperceiveourplanetasacomfylivingroom;andtherearethosewhoperceiveEarthasadevelopingorganism.HerethespiritofBourgeoisie,theremankind’sactualproletarians.

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Theseproletariansormigrantworkers,asIcallthem,canbelongtotheabovementionedHandFgroup.Theymighthavestablefamilies,ownposhhousesanddevoteyearsofefforttobuildingcommunitiesandsharingvalues.Theymightneverthelessatcertainstagesintheirlivesbeclassifiedasmemberoftheflightgroup,inparticularduringtheyearswhichJungattributedtotheprocessofindividuation.Peelingoffculturalconditioninganddevelopingatrueselfofteninvolvesphysicaldetachmentfromone’soriginatingsociety.That’swhyMarkTwainwroteearlyinthe20thcenturyabouthisfellowUScountrymen:Travelisfataltoprejudice,bigotry,andnarrow-mindedness,andmanyofourpeopleneeditsorelyontheseaccounts.Broad,wholesome,charitableviewsofmenandthingscannotbeacquiredbyvegetatinginonelittlecorneroftheearthallone'slifetime.ThesemigrantworkersneverbelongthoughtotheevergrowingSgroupwhichtriestofindsomethinginthematerialrealmthatcanonlybefoundinthespiritualandfromtherebemirroredintoourdailylives.IhavemyselfalwaysdifferentiatedamongstforeignersinChinabetweenculturenerds,spiritualmysticsandeconomicopportunistandhavenoticedthatsincetheWFCthelatterformaclearandincreasingmajority;butIhavetoconcedethattherearemanymoremigrantworkersamongstallthreeofthesegroupsthanIwouldfindinacomparablesamplebackhome.Mostofthesepeoplemoveoutoftheircomfortzoneandstrivefora

newhorizon.WhenIlookatthosewhoreturntotheiroriginatingsocietiesormoveonfromChinatoanothercountry,Iseethatalltheseratherrigidcategorizationscan’tencompasstherealityofahumanlifewhichisalways–ifonepermits-intransformation.Ibelievethereforethatallcategorizationsmustbereadinthelightofhumandevelopmentpsychology,inparticularErickson’sstagesofpsychosocialdevelopmentwhichIexplainedlastyearandLoevinger’sstagesofegodevelopment.

ManyofourfriendsleaveChinabecausetheirsearchyearshavecometoanendandbecausetheywanttotrulymeltintoasocietywhichtheycancalltheirhome;othershavegivenuptheirsinglelifestyleandnowformpartofalargerorganism,afamily,andareassuchsimplyoverwhelmedbythechallengesoneencountersinChina’surbanparenthood.

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WhenmywifeandmediscusslatelyreasonsforleavingChinatopresultsarerelatedtoourchildren.Theirsocializationandexposuretomynativeculture;abetterandbettervalueeducation;interactionwith“green”nature.Butwe,too,haveadesiretosimplifyourlivesandleavedespiteitsconveniencethisstressfulurbanenvironment.Ifoneisnotpredestinedtomoveontoaplacewhererelativesorsecondhomeshavetobetakencareof,Ihavenoticedthatthedecisionprocesscanturnforsomeintoarealodyssey.Afriendofminemadealistwith140differentitemswhichareimportanttohimandhisfamilyrespectively,includingassimpleitemsassausageshelikestoeatandbeerbrandshelikestodrink,aswellasmorecomplexitemslikeschoolswithspecificcurriculaorcertainhealthinsuranceschemes.Hethenweightedtheitemsandevaluatedonbasisofthatlistseveraldestinations.Thisrationallyengineereddecisionprocess,whichremindedmeverymuchofdatastrategistAmyWebb,whodidthesamethingforfindingherhusband,helpedhimtopickthetopscoringcountryandmovethere.Evaluationpending.Anotherfriendofminecollectssinceasubstantialwhiledataonpotentialdestinations,whereproperlyresearchedandcrowdsourcedinformationaboutcostsofdailyliving,taxation,visaandfinancialrequirements,healthcare,safety,education,environment,climate,politicalandsocialstabilityetceteraismaintained.Hesharedwithmeafewofthewebsitesiwhicharebeingusedbyagrowingspeciesofglobalnomads;allofthemmostlikelytobecategorizedfirstly,Sandsecondly,Bourgeois;andaminoritywhichtrulywantstogrowbutcan’tfindtheresourcesforthisgrowthwithinandthusfollowslifestyledesignidolslikeTimFerris,whoperceivetheplanetasaglobalplaygroundandtheirlifeasavesseltobefilledwithexcitement.Thisfriend’sdecisionisstillpending.TransformationandTransformer.Mytwofriendspromptedmetoquestionthenecessitytomakesuchlistsormineforrespectivedata,becauseitfeltliketheinfamoussearchfortheneedleinahaystack.Whatiftherewasanother,easierthoughnotlesssophisticatedpathtofirstly,recognizetherighttimingforatransformationandsecondly,therightdestination.WhatifIcouldsparemyselfalltheruminationsaboutwheretogoandwhattodoandsavemyselfthetedioustimeofcomparingonlinedata?Andwouldallthisrationalizedinformationleadtoanygoodresult?IfIamluckyitcan,butIwouldn’tcountonit.TheculturecriticNeilPostmanarguedin1990–whatwouldhesayasof2017?-thatoursocietyreliestooheavilyoninformationtofixourproblems,especiallythefundamentalproblemsofhumanphilosophyandsurvival,thatinformation,eversincetheprintingpress,hasbecomeaburdenandgarbageinsteadofarareblessing[…]whatstartedoutasaliberatingstreamhasturnedintoadelugeofchaos[…]mattershavereachedsuch

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proportionstodaythatfortheaverageperson,informationnolongerhasanyrelationtothesolutionofproblems[…]Informationisnowacommoditythatcanbeboughtandsold,orusedasaformofentertainment,orwornlikeagarmenttoenhanceone'sstatus.Itcomesindiscriminately,directedatnooneinparticular,disconnectedfromusefulness;wearegluttedwithinformation,drowningininformation,havenocontroloverit,don'tknowwhattodowithit[…]thetiebetweeninformationandactionhasbeensevered.Ibelievethatinaneraofdigitaldelugemoreandmorepeoplefeeloverwhelmedbyboththeinformationandthelifestylechoicesavailable;Iatleastdiduntilnottoolongago.Itcameasatimelyrelieftolistentotwotalksonour2016HongKongretreat,whichmademedropSixSigmachangemanagementandinstilledanewattitudetowardstheuncertaintycoming.Onespeakerelaboratedonhisunderstandingofsinanddifferentiatedbetweenmortalsin,i.e.somethingevilbeingdoneonpurpose,andgeneralsin,i.e.notbeingreceptiveforGod’ssignal.HecomparedlivingingeneralsinwithaTVprogramwhichcan’tbewatchedduetointerferenceandaskedhowwecantuneourTVreceptionforacleardivinetransmission.IwassurprisedtohearsuchananalogyinaChristiansetting,butfoundclearparallelstoTaoistandBuddistteachingwhichanswersthatquestionwithatonementexercises,thatise.g.taichiandmeditation.AfterallitisthesearchinsidewhichbringssalvationorastheChinesesay:回头是岸。

ThesecondspeakerelaboratedonAbraham’sDeparturefromslaveryinancientEgypttofreedominthepromisedlandofCanaananduseditasafableonthemostimportantingredientforsuccessinanycomplexundertaking,thatistrust.Buttrustinwhat?theatheistwondered.Fromapsychologicalpointofview,trustinoneself.Fromatheologicalpointofview,trustinGod.Inadualistperspectivethesearetwoseparaterealities;inamonistperspectivebothPOVsaretwosidesofthesamecoin.

Onecouldaddinthefinancialtimesweliveinyettheeconomicperspective,whichwasdescribedbyAdamSmithastheinvisiblehand,i.e.hisnotionthatindividuals'effortstopursuetheirowninterestsmayfrequentlybenefitsocietymorethaniftheiractionsweredirectlyintendingtobenefitsociety.Thefatherofcapitalismsanctifyingself-loveoverselfishnessasalawinherenttoeconomy.WhatItookthoughfrombothtalkswasareferencetoGodbeingthetransformerwhomakestheneurotichoardingofinformationobsoletebecausehetransmitshismessageto

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thosewholistenintherequiredmomentandprobablymoreimportantlywithbetterknowledgeofourneedsandtheneedsoftheworldthanourselves.ThetalksmademeyetagainthinkoftheJapaneseconceptofikigai,whichIfoundinabeautifuldiagramwhichIcouldn’tmakesenseofrationally.ButitmadeperfectsenseonceIrecalledtheZen

paradigmofastudentaskinghismaster:HowdoIattainZen?Themasteranswers:PourmesomemoreteaandIwillshowyou.Butmaster,thedisciplereplies,yourcupisalreadyfull.Justdoit,themasterurgeshim.Thediscipledoesasheistold,andthebrewspillsalloverthetable.InthismomentthestudentattainsZenasherealizesthatinordertobecomeenlightenedhismindmustbeempty.Thesameistrueforwisdom,i.e.makingtherightdecisionsintherightmoment.Ifbothourcerebralaswellasourgastricconvolutionsarecongestedwithinformationgarbageandjunkfood,itisnosurprisethatwecan’treceiveastrongsignal.

TeleologicalTransformation.Anotherfriendtoldmenottoolongago,thatevenifwereceiveastrongsignal,weconfineourselvestoasmallpurposebecauseweareafraidofthepurposeGodassignstous;andrightlyso,hesays:see,whate.g.Jesusgotfromfulfillinghisduty.Ourfearofdeathisultimatelyinourownway.Heisprobablyright,becausethefearofdeathissurelyunderneathallourfears;butwhosaysthatGodwantsyoutobestonedandcrucified?ItisthisoutlookonlifewhichChristianitypopularized;butitisourtendencytogetentrenchedinavoidablesuffering,andthenarcissisticself-esteemmovementwhichnegatestheabilitytobearrealsufferingthatmakesitsodifficulttogrowtowardsself-loveandtowardsGodsimultaneously.NelsonMandela,whosatforyearsinprisonconfinementcouldhaveprobablyjusthangedhimselforgivingupuponhimlikemanyofViktorFrankl’sconcentrationcampinmatesdid,butheneverlosthishope,livedtillage95andproducedthesedeeplymovingwordsinstead,whichclearlyshowthatbeyondourfearstherehidesteleologicaltransformation,i.e.cleardirectionandguidancewhichcomesfromdeepwithin.Ourdeepestfearisnotthatweareinadequate.Ourdeepestfearisthatwearepowerfulbeyondmeasure.Itisourlight,notourdarknessthatmostfrightensus.Weaskourselves,

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WhoamItobebrilliant,gorgeous,talented,fabulous?Actually,whoareyounottobe?YouareachildofGod.Yourplayingsmalldoesnotservetheworld.Thereisnothingenlightenedaboutshrinkingsothatotherpeoplewon'tfeelYourplayingsmalldoesnotservetheworld.Thereisnothingenlightenedaboutshrinkingsothatotherpeoplewon'tfeelinsecurearoundyou.anifestthegloryofGodthatiswithinus.It'snotjustinsomeofus;it'sineveryone.Andasweletourownlightshine,weunconsciouslygiveotherpeoplepermissiontodothesame.Asweareliberatedfromourownfear,ourpresenceautomaticallyliberatesothers.FranzKafkaontheotherhand,theearly20thcenturyprodigywriter,whoproducedbeautifullycraftedworkslikeTheProcessandTheCastle,lostallhope.HisspiritualandphysicaldecayislefttousaspartofhisliterarylegacyinTheMetamorphosis;thenovellaportraysinmyhumbleopinionKafka’sowndreamsofbeingtransformedfrommantoinsect;recurringnightmaresofahighlysensitiveperson,whostayedintheselfchosenconfinementsofalegaldayjobwithaPraguebasedinsurer,insteadofgrowingtowardsthelightandtransformingintosomethingbetter,e.g.usinghiswordsmithingtalentstoconveythemessageoflightinsteadofdarknesstohisreadership.Kafkadiedatage40fromtuberculosis.ThelegendaryTaoistphilosopherZhuangziwhomweknowfromhisparableofcomparingmanwithabutterflydescribedthismetamorphosisfromoutsideinratherthanfrominsideout:Whenpeopleareasleep,theirspiritswanderoff;whentheyareawake,theirbodiesarelikeanopendoor,sothateverythingtheytouchbecomesanentanglement.Dayafterdaytheyusetheirmindstostiruptrouble;theybecomeboastful,sneaky,secretive.Theyareconsumedwithanxietyovertrivialmattersbutremainarrogantlyoblivioustothethingstrulyworthfearing.Theirwordsflyfromtheirmouthslikecrossbowbolts,sosurearetheythattheyknowrightfromwrong.Theyclingtotheirpositionsasthoughtheyhadswornanoath,sosurearetheyofvictory.Theirgradualdeclineislikeautumnfadingintowinter–thisishowtheydwindledaybyday.Theydrowninwhattheydo–youcannotmakethemturnback.Theybegintosuffocate,asthoughsealedupinabox–thisishowtheydeclineintosenility.Andastheirmindsapproachdeath,nothingcancausethemtoturnbacktowardthelight.

iGlobalnomadwebsites:- Nomadlist:https://nomadlist.com/- Teleport:https://teleport.org/- Numbeo:http://www.numbeo.com/common/api.jsp- Expatistan:https://www.expatistan.com/cost-of-living- TheEarthAwaits:https://www.theearthawaits.com/- EconomistIntelligenceUnit:https://www.eiu.com/home.aspx- MercerReport:https://www.mercer.com/