Birds Related Quotes

Is not this a true autumn day? Just the still melancholy that I love - that makes life and nature harmonise. The birds are consulting about their migrations, the trees are putting on the hectic or the pallid hues of decay, and begin to strew the ground, that one's very footsteps may not disturb the repose of earth and air, while they give us a scent that is a perfect anodyne to the restless spirit. Delicious autumn! My very soul is wedded to it, and if I were a bird I would fly about the earth seeking the successive autumns." [Letter to Miss Lewis, Oct. 1, 1841]

Remember that you own what happened to you. If your childhood was less than ideal, you may have been raised thinking that if you told the truth about what really went on in your family, a long bony white finger would emerge from a cloud and point to you, while a chilling voice thundered, "We *told* you not to tell." But that was then. Just put down on paper everything you can remember now about your parents and siblings and relatives and neighbors, and we will deal with libel later on.

I mean, d'you know what eternity is? There's this big mountain, see, a mile high, at the end of the universe, and once every thousand years there's this little bird-" -"What little bird?" said Aziraphale suspiciously. -"This little bird I'm talking about. And every thousand years-" -"The same bird every thousand years?" -Crowley hesitated. "Yeah," he said. -"Bloody ancient bird, then." -"Okay. And every thousand years this bird flies-" -"-limps-" -"-flies all the way to this mountain and sharpens its beak-" -"Hold on. You can't do that. Between here and the end of the universe there's loads of-" The angel waved a hand expansively, if a little unsteadily. "Loads of buggerall, dear boy." -"But it gets there anyway," Crowley persevered. -"How?" -"It doesn't matter!" -"It could use a space ship," said the angel. Crowley subsided a bit. "Yeah," he said. "If you like. Anyway, this bird-" -"Only it is the end of the universe we're talking about," said Aziraphale. "So it'd have to be one of those space ships where your descendants are the ones who get out at the other end. You have to tell your descendants, you say, When you get to the Mountain, you've got to-" He hesitated. "What have they got to do?" -"Sharpen its beak on the mountain," said Crowley. "And then it flies back-" -"-in the space ship-" -"And after a thousand years it goes and does it all again," said Crowley quickly. There was a moment of drunken silence. -"Seems a lot of effort just to sharpen a beak," mused Aziraphale. -"Listen," said Crowley urgently, "the point is that when the bird has worn the mountain down to nothing, right, then-" Aziraphale opened his mouth. Crowley just knew he was going to make some point about the relative hardness of birds' beaks and granite mountains, and plunged on quickly. -"-then you still won't have finished watching The Sound of Music." Aziraphale froze. -"And you'll enjoy it," Crowley said relentlessly. "You really will." -"My dear boy-" -"You won't have a choice." -"Listen-" -"Heaven has no taste." -"Now-" -"And not one single sushi restaurant." A look of pain crossed the angel's suddenly very serious face.

Whatever he believed, he believed. It didn’t matter to him whether it was really true or not. He just changed the truth till it fit him. He was a real white man.

Family is a choice?" "It is?" His thumb pressed into my palm firmly. "It's your choice. Parents and siblings are your relations. Family takes care of one another and helps each other. When each side is working together, when everyone wants it, that makes the difference.

We all live under the constant threat of our own annihilation. Only by the most outrageous violation of ourselves have we achieved our capacity to live in relative adjustment to a civilization apparently driven to its own destruction.

What we call ‘normal’ is a product of repression, denial, splitting, projection, introjection and other forms of destructive action on experience. It is radically estranged from the structure of being. The more one sees this, the more senseless it is to continue with generalized descriptions of supposedly specifically schizoid, schizophrenic, hysterical ‘mechanisms.’ There are forms of alienation that are relatively strange to statistically ‘normal’ forms of alienation. The ‘normally’ alienated person, by reason of the fact that he acts more or less like everyone else, is taken to be sane. Other forms of alienation that are out of step with the prevailing state of alienation are those that are labeled by the ‘formal’ majority as bad or mad.

Kinship with all creatures of the earth, sky, and water was a real and active principle. In the animal and bird world there existed a brotherly feeling that kept us safe among them... The animals had rights - the right of man's protection, the right to live, the right to multiply, the right to freedom, and the right to man's indebtedness. This concept of life and its relations filled us with the joy and mystery of living; it gave us reverence for all life; it made a place for all things in the scheme of existence with equal importance to all.

We know quite a bit about Alfred Russel Wallace, one of the great figures of modern science. But we know relatively little about Ali, Wallace’s faithful companion who supported him during much of his eight-year sojourn in the Malay Archipelago in the mid-19th century.

Could it be that God was an extra-terrestrial? What do we mean when we say that heaven is in the clouds? From Jesus Christ to Elvis Presley, every culture tells us of high-flying bird men who zoom around the world creating magnificent works of art and choosing willing followers to share in the eternal glory from beyond the stars. Can all these related phenomena merely be dismissed as coincidence?

What can you do when everyone around you is strong and clever?

Algebra applies to the clouds, the radiance of the star benefits the rose--no thinker would dare to say that the perfume of the hawthorn is useless to the constellations. Who could ever calculate the path of a molecule? How do we know that the creations of worlds are not determined by falling grains of sand? Who can understand the reciprocal ebb and flow of the infinitely great and the infinitely small, the echoing of causes in the abyss of being and the avalanches of creation? A mite has value; the small is great, the great is small. All is balanced in necessity; frightening vision for the mind. There are marvelous relations between beings and things, in this inexhaustible whole, from sun to grub, there is no scorn, each needs the other. Light does not carry terrestrial perfumes into the azure depths without knowing what it does with them; night distributes the stellar essence to the sleeping plants. Every bird that flies has the thread of the infinite in its claw. Germination includes the hatching of a meteor and the tap of a swallow's beak breaking the egg, and it guides the birth of the earthworm, and the advent of Socrates. Where the telescope ends, the microscope begins. Which of the two has a greater view? Choose. A bit of mold is a pleiad of flowers; a nebula is an anthill of stars. The same promiscuity, and still more wonderful, between the things of the intellect and material things. Elements and principles are mingled, combined, espoused, multiplied one by another, to the point that the material world, and the moral world are brought into the same light. Phenomena are perpetually folded back on themselves. In the vast cosmic changes, universal life comes and goes in unknown quantities, rolling everything up in the invisible mystery of the emanations, using everything, losing no dream from any single sleep, sowing a microscopic animal here, crumbling a star there, oscillating and gyrating, making a force of light, and an element of thought, disseminated and indivisible dissolving all, that geometric point, the self; reducing everything to the soul-atom; making everything blossom into God; entangling from the highest to the lowest, all activities in the obscurity of a dizzying mechanism, linking the flight of an insect to the movement of the earth, subordinating--who knows, if only by the identity of the law--the evolutions of the comet in the firmament to the circling of the protozoa in the drop of water. A machine made of mind. Enormous gearing, whose first motor is the gnat, and whose last is the zodiac.

At the age of six, the criteria for handsome was simply: "Is he not related to me?" and "Have I seen him on television?" That was it. By this standard, Larry Bird, Dick Clark, and Andy Rooney. All handsome guys.

All the towering materialism which dominates the modern mind rests ultimately upon one assumption; a false assumption. It is supposed that if a thing goes on repeating itself it is probably dead; a piece of clockwork. People feel that if the universe was personal it would vary; if the sun were alive it would dance. This is a fallacy even in relation to known fact. For the variation in human affairs is generally brought into them, not by life, but by death; by the dying down or breaking off of their strength or desire. A man varies his movements because of some slight element of failure or fatigue. He gets into an omnibus because he is tired of walking; or he walks because he is tired of sitting still. But if his life and joy were so gigantic that he never tired of going to Islington, he might go to Islington as regularly as the Thames goes to Sheerness. The very speed and ecstacy of his life would have the stillness of death. The sun rises every morning. I do not rise every morning; but the variation is due not to my activity, but to my inaction. Now, to put the matter in a popular phrase, it might be true that the sun rises regularly because he never gets tired of rising. His routine might be due, not to a lifelessness, but to a rush of life. The thing I mean can be seen, for instance, in children, when they find some game or joke that they specially enjoy. A child kicks his legs rhythmically through excess, not absence, of life. Because children have abounding vitality, because they are in spirit fierce and free, therefore they want things repeated and unchanged. They always say, “Do it again”; and the grown-up person does it again until he is nearly dead. For grown-up people are not strong enough to exult in monotony. But perhaps God is strong enough to exult in monotony. It is possible that God says every morning, “Do it again” to the sun; and every evening, “Do it again” to the moon. It may not be automatic necessity that makes all daisies alike; it may be that God makes every daisy separately, but has never got tired of making them. It may be that He has the eternal appetite of infancy; for we have sinned and grown old, and our Father is younger than we. The repetition in Nature may not be a mere recurrence; it may be a theatrical ENCORE. Heaven may ENCORE the bird who laid an egg. If the human being conceives and brings forth a human child instead of bringing forth a fish, or a bat, or a griffin, the reason may not be that we are fixed in an animal fate without life or purpose. It may be that our little tragedy has touched the gods, that they admire it from their starry galleries, and that at the end of every human drama man is called again and again before the curtain. Repetition may go on for millions of years, by mere choice, and at any instant it may stop. Man may stand on the earth generation after generation, and yet each birth be his positively last appearance.

He ain't gonna live long, child. He's crazy. He thinks the n***ers's equal to the white man.

Do you know what I am going to tell you, he said with his wry mouth, a pint of plain is your only man. Notwithstanding this eulogy, I soon found that the mass of plain porter bears an unsatisfactory relation to its toxic content and I subsequently became addicted to brown stout in bottle, a drink which still remains the one that I prefer the most despite the painful and blinding fits of vomiting which a plurality of bottles has often induced in me.

I don’t hate my relatives or those whose names fill my address book. But I do not want to have lunch with any of them. It is not personal. I am not angry. Nor is this about being afraid. I am not shy. I do not have terrible manners. Do birds hate lips? Do Fijians detest snowplows? Being a loner is not about hate, but need: We need what others dread. We dread what others need.

The Vagabond Give to me the life I love, Let the lave go by me, Give the jolly heaven above And the byway nigh me. Bed in the bush with stars to see, Bread I dip in the river - There's the life for a man like me, There's the life for ever. Let the blow fall soon or late, Let what will be o'er me; Give the face of earth around And the road before me. Wealth I seek not, hope nor love, Nor a friend to know me; All I seek, the heaven above And the road below me. Or let autumn fall on me Where afield I linger, Silencing the bird on tree, Biting the blue finger. White as meal the frosty field - Warm the fireside haven - Not to autumn will I yield, Not to winter even! Let the blow fall soon or late, Let what will be o'er me; Give the face of earth around, And the road before me. Wealth I ask not, hope nor love, Nor a friend to know me; All I ask, the heaven above And the road below me.

Here at our ministry we refuse to present a picture of “gentle Jesus, meek and mild,” a portrait that tugs at your sentiments or pulls at your heartstrings. That’s because we deal with so many people who suffer, and when you’re hurting hard, you’re neither helped nor inspired by a syrupy picture of the Lord, like those sugary, sentimental images many of us grew up with. You know what I mean? Jesus with His hair parted down the middle, surrounded by cherubic children and bluebirds. Come on. Admit it: When your heart is being wrung out like a sponge, when you feel like Morton’s salt is being poured into your wounded soul, you don’t want a thin, pale, emotional Jesus who relates only to lambs and birds and babies. You want a warrior Jesus. You want a battlefield Jesus. You want his rigorous and robust gospel to command your sensibilities to stand at attention. To be honest, many of the sentimental hymns and gospel songs of our heritage don’t do much to hone that image. One of the favorite words of hymn writers in days gone by was sweet. It’s a term that down’t have the edge on it that it once did. When you’re in a dark place, when lions surround you, when you need strong help to rescue you from impossibility, you don’t want “sweet.” You don’t want faded pastels and honeyed softness. You want mighty. You want the strong arm an unshakable grip of God who will not let you go — no matter what.

I was going to look like one of the sweet little white girls who were everybody's dream of what was right with the world.

Family is a choice...Parents and siblings are your relations. Family takes care of one another and helps each other.

That is what you're making of the end of your mother's life, child. What will you make of your own?

There ain't nothing gets a Yankee madder than a smart colored person, of which I reckon they figured there was only one in the world, Mr. Douglass.

Perhaps finding out that we carry New World history in our genes will transcend racial checkboxes altogether and enable Latino-Americans to rethink what America is supposed to look like.

It was my birthday. I lay there savouring the feeling of having a whole day to myself when people would give me presents and the family would be forced to accede to any reasonable requests.

Don’t try to change the world; just change yourself. Why? Because the whole world is only relative to the eyes that are looking at it. Your world actually only exists for as long as you exist and with the death of you, includes the death of your world. Therefore, if there is no peace in your heart; you will find no peace in this world, if there is no happiness in your life; you will find no happiness anywhere around you, if you have no love in your heart; you will not find love anywhere and if you do not fly around freely inside your own soul like a bird with perfectly formed wings; then there will never be any freedom for you regardless if you are on a mountaintop removed from all attachments to all of mankind! Even the mountaintop cannot give you freedom if it is not already flying around there inside your own soul! So I say, change yourself. Not the world.

I was twenty-one years in that cage of obscene birds. I can testify, from my own experience and observation, that slavery is a curse to the whites as well as to the blacks. It makes the white fathers cruel and sensual; the sons violent and licentious; it contaminates the daughters, and makes the wives wretched. And as for the colored race, it needs an abler pen than mine to describe the extremity of their sufferings, the depth of their degradation.

In Pakistan I occasionally came across families who kept a bird in their courtyard. Somebody, no doubt a father or a brother, would have taken some scissors to its prrimary feathers and clipped them so short so that flight was no longer possible. When I say "I did not clip her wings" in relation to Malala, what I mean is that when she was small, I broke the scissors used by society to clip girl's wings

I arrive now at the ineffable core of my story. And here begins my despair as a writer. All language is a set of symbols whose use among its speakers assumes a shared past. How, then, can I translate into words the limitless Aleph, which my floundering mind can scarcely encompass? Mystics, faced with the same problem, fall back on symbols: to signify the godhead, one Persian speaks of a bird that somehow is all birds; Alanus de Insulis, of a sphere whose center is everywhere and circumference is nowhere; Ezekiel, of a four-faced angel who at one and the same time moves east and west, north and south. (Not in vain do I recall these inconceivable analogies; they bear some relation to the Aleph.) Perhaps the gods might grant me a similar metaphor, but then this account would become contaminated by literature, by fiction. Really, what I want to do is impossible, for any listing of an endless series is doomed to be infinitesimal. In that single gigantic instant I saw millions of acts both delightful and awful; not one of them occupied the same point in space, without overlapping or transparency. What my eyes beheld was simultaneous, but what I shall now write down will be successive, because language is successive. Nonetheless, I'll try to recollect what I can.

One beginning and one ending for a book was a thing I did not agree with. A good book may have three openings entirely dissimilar and inter-related only in the prescience of the author, or for that matter one hundred times as many endings.

Fact is, I never knowed a Negro from that day to this but who couldn't lie to themselves about their own evil while pointing out the white man's wrong, and I weren't no exception.

The tension between people is palpable, and the ideal of what it means to be and look American becomes a preoccupation to folks around the country, including me.

In the alchemy of man's soul almost all noble attributes--courage, honor, love, hope, faith, duty, loyalty, etc.--can be transmuted into ruthlessness. Compassion alone stands apart from the continuous traffic between good and evil proceeding within us. Compassion is the antitoxin of the soul: where there is compassion even the most poisonous impulses remain relatively harmless. Nature has no compassion. It is, in the words of William Blake, "a creation that groans, living on the death; where fish and bird and beast and tree and metal and stone live by devouring." Nature accepts no excuses and the only punishment it knows is death.

She could have wept. It was bad, it was bad, it was infinitely bad! She could have done it differently of course; the colour could have been thinned and faded; the shapes etherealised; that was how Paunceforte would have seen it. But then she did not see it like that. She saw the colour burning on a framework of steel; the light of a butterfly’s wing lying upon the arches of a cathedral. Of all that only a few random marks scrawled upon the canvas remained. And it would never be seen; never be hung even, and there was Mr Tansley whispering in her ear, “Women can’t paint, women can’t write ...” She now remembered what she had been going to say about Mrs Ramsay. She did not know how she would have put it; but it would have been something critical. She had been annoyed the other night by some highhandedness. Looking along the level of Mr Bankes’s glance at her, she thought that no woman could worship another woman in the way he worshipped; they could only seek shelter under the shade which Mr Bankes extended over them both. Looking along his beam she added to it her different ray, thinking that she was unquestionably the loveliest of people (bowed over her book); the best perhaps; but also, different too from the perfect shape which one saw there. But why different, and how different? she asked herself, scraping her palette of all those mounds of blue and green which seemed to her like clods with no life in them now, yet she vowed, she would inspire them, force them to move, flow, do her bidding tomorrow. How did she differ? What was the spirit in her, the essential thing, by which, had you found a crumpled glove in the corner of a sofa, you would have known it, from its twisted finger, hers indisputably? She was like a bird for speed, an arrow for directness. She was willful; she was commanding (of course, Lily reminded herself, I am thinking of her relations with women, and I am much younger, an insignificant person, living off the Brompton Road). She opened bedroom windows. She shut doors. (So she tried to start the tune of Mrs Ramsay in her head.) Arriving late at night, with a light tap on one’s bedroom door, wrapped in an old fur coat (for the setting of her beauty was always that—hasty, but apt), she would enact again whatever it might be—Charles Tansley losing his umbrella; Mr Carmichael snuffling and sniffing; Mr Bankes saying, “The vegetable salts are lost.” All this she would adroitly shape; even maliciously twist; and, moving over to the window, in pretence that she must go,—it was dawn, she could see the sun rising,—half turn back, more intimately, but still always laughing, insist that she must, Minta must, they all must marry, since in the whole world whatever laurels might be tossed to her (but Mrs Ramsay cared not a fig for her painting), or triumphs won by her (probably Mrs Ramsay had had her share of those), and here she saddened, darkened, and came back to her chair, there could be no disputing this: an unmarried woman (she lightly took her hand for a moment), an unmarried woman has missed the best of life. The house seemed full of children sleeping and Mrs Ramsay listening; shaded lights and regular breathing.

And the third thing is: Rather than thinking how to get love, start giving. If you give, you get. There is no other way. People are more interested in how to grab and get. Everybody is interested in getting and nobody seems to enjoy giving. People give very reluctantly—if ever they give, they give only to get, and they are almost businesslike. It is a bargain. They always go on watching to make sure they get more than they give—then it is a good bargain, good business. And the other is doing the same. Love is not a business, so stop being businesslike. Otherwise you will miss your life and love and all that is beautiful in it—because all that is beautiful is not at all businesslike. Business is the ugliest thing in the world—a necessary evil, but existence knows nothing of business. Trees bloom, it is not a business; the stars shine, it is not a business and you don’t have to pay for it and nobody demands anything from you. A bird comes and sits at your door and sings a song, and the bird will not ask you for a certificate or some sign of appreciation. He has sung the song and then happily he flies away, leaving no traces behind.

Somewhere off to my left, a little voice chirped: The redhead is smart. We can help. In a nearby tree sat a murder of crows. (That's what you call a group of them. You learn useless facts like that in Valhalla.) "Uh, guys," I told my friends, "those crows claim they can help." Claim? squawked another crow. You don't trust us? Send your two friends back to the ship with the mead. We'll give you a hand here. All we ask for in return is something shiny. Anything will do. I related this to my friends. I looked at the crows. "Okay, guys, what's the plan?" Plan? cawed the nearest crow. We just said we'd help. We don't have a plan, per se. Stupid misleading crows. Also, what kind of bird uses the term per se? Since I didn't have time to murder the entire murder, I contemplated my limited options.

The infinite loves of two birds were broken. I and You were the two birds. The strong pillars of faith, trust, hope, conviction and whatever that makes a strong building, the building is obviously known as relations, were now go down. Those pillars lose their strength. They were no more able to balance my and yours’s infinite love..Tamanna breaks down

Parents and siblings are your relations. Family takes care of one another and helps each other. When each side is working together, when everyone wants it, that makes the difference.

I once made the mistake of uttering the phrase "kill two birds with one stone" in [Aunt Marti's] presence. She corrected me. The proper phrase is "liberate two birds with one gesture.

How do we know that the creation of worlds is not determined by the fall of grains of sand? Who knows the reciprocal ebb and flow of the infinitely great and the infinitely little, the reverberations of causes in the precipices of being, and the avalanches of creation? The tiniest worm is of importance; the great is little, the little is great; everything is balanced in necessity; alarming vision for the mind. There are marvelous relations between beings and things; in that inexhaustible whole, from the sun to the grub, nothing despise the other; all have need of each other. The light does not bear away terrestrial perfumes into the azure depths, without knowing what it is doing; the night distributes stellar essences to the sleeping flowers. All birds that fly have round their the thread of the infinite. Germination is complicated with the bursting forth of a meteor and with the peck of a swallow cracking its egg, and it places on one level the birth of an earthworm and the advent of Socrates. Where telescopes end, the microscopes begin. Which of the two possesses the larger field of vision? Choose. A bit of mould is a pleiad of flowers; a nebula is an ant hill of stars.

I say that almost everywhere there is beauty enough to fill a person's life if one would only be sensitive to it. but Henry says No: that broken beauty is only a torment, that one must have a whole beauty with man living in relation to it to have a rich civilization and art. . . . Is it because I am a woman that I accept what crumbs I may have, accept the hot-dog stands and amusement parks if I must, if the blue is bright beyond them and the sunset flushes the breasts of sea birds?

He that speaks here, conversely, has done nothing so far but reflect: a philosopher and solitary by instinct, who has found his advantage in standing aside and outside, in patience, in procrastination, in staying behind; as a spirit of daring and experiment that has already lost its way once in every labyrinth of the future; as a soothsayer-bird spirit who looks back when relating what will come; as the first perfect nihilist of Europe who, however, has even now lived through the whole of nihilism, to the end, leaving it behind, outside himself.

In Stamps the segregation was so complete that most Black children didn't really, absolutely know what whites looked like. Other than that they were different, to be dreaded, and in that dread was included the hostility of the powerless against the powerful, the poor against the rich, the worker against the worked for and the ragged against the well dressed. I remember never believing that whites were really real.

To get the feeling of what it is like to be a creature of the sea requires the active exercise of the imagination and the temporary abandonment of many human concepts and human yardsticks. For example, time measured by the clock or the calendar means nothing if you are a shore bird or a fish, but the succession of light and darkness and the ebb and the flow of the tides mean the difference between the time to eat and the time to fast, between the time an enemy can find you easily and the time you are relatively safe. We cannot get the full flavor of marine life—cannot project ourselves vicariously into it—unless we make these adjustments in our thinking.

When our body and mind are relaxed, we can discover divinity in chirping birds, rustling leaves, flowing water or tall mountains. Even erupting volcanoes, thunder and lightning, or warring human beings exude divinity—everyone has the freedom to relate to God in the form they want to. A guru is the one who kindles this awareness in us.

FOR A FEW YEARS after World War II, scientists had been regarded as a new class of intellectuals, members of a public-policy priesthood who might legitimately offer expertise not only as scientists but as public philosophers. With Oppenheimer’s defrocking, scientists knew that in the future they could serve the state only as experts on narrow scientific issues. As the sociologist Daniel Bell later observed, Oppenheimer’s ordeal signified that the postwar “messianic role of the scientists” was now at an end. Scientists working within the system could not dissent from government policy, as Oppenheimer had done by writing his 1953 Foreign A fairs essay, and still expect to serve on government advisory boards. The trial thus represented a watershed in the relations of the scientist to the government. The narrowest vision of how American scientists should serve their country had triumphed.

Per tutta risposta Mosè smise di bere quel nettare russo per guardarlo bene in faccia. "Ciao vecchio finocchio", lo salutò. E poi ricominciò a bere e ad ubriacarsi.

The difference between accomplished birders and beginning birders is that accomplished birders have misidentified thousands of birds and beginning birders relatively few.

It is for the killer to kill, the fighter to fight, and the bird to sing. As for me, I halt my quest for figurative language. I bring my search for meaning to a complete stop because the essence of war is to degrade symbols and bring human relations, space, time, and the elements back to a state of nature, making us rejoice over water gushing on the road from a broken pipe.

He thought of all the living species that train their young in the art of survival, the cats who teach their kittens to hunt, the birds who spend such strident effort on teaching their fledglings to fly – yet man, whose tool of survival is the mind, does not merely fail to teach a child to think, but devotes the child’s education to the purpose of destroying his brain, of convincing him that thought is futile and evil, before he has started to think. From the first catch-phrases flung at a child to the last, it is like a series of shocks to freeze his motor, to undercut the power of his consciousness. “Don’t ask so many questions, children should be seen and not heard!” – “Who are you to think? It’s so, because I say so!” – “Don’t argue, obey!” – “Don’t try to understand, believe!” – “Don’t struggle, compromise!” – “Your heart is more important than your mind!” – “Who are you to know? Your parents know best!” – “Who are you to know? The bureaucrats know best!” – “Who are you to object? All values are relative!” – “Who are you to want to escape a thug’s bullet? That’s only a personal prejudice!” Men would shudder, he thought, if they saw a mother bird plucking the feathers from the wings of her young, then pushing him out of the nest to struggle for survival – yet that was what they did to their children.

Note to self: Try to extend positive feelings associated with Scratch-Off win into all areas of life. Be bigger presence at work. Race up ladder (joyfully, w/smile on face), get raise. Get in best shape of life, start dressing nicer. Learn guitar? Make point of noticing beauty of world? Why not educate self re. birds, flowers, trees, constellations, become true citizen of natural world, walk around neighborhood w/kids, patiently teaching kids names of birds, flowers, etc. etc.? Why not take kids to Europe? Kids have never been. Have never, in Alps, had hot chocolate in mountain café, served by kindly white-haired innkeeper, who finds them so sophisticated/friendly relative to usual snotty/rich American kids (who always ignore his pretty but crippled daughter w/braids) that he shows them secret hiking path to incredible glade, kids frolic in glade, sit with crippled pretty girl on grass, later say it was most beautiful day of their lives, keep in touch with crippled girl via email, we arrange surgery here for her, surgeon so touched he agrees to do surgery for free, she is on front page of our paper, we are on front page of their paper in Alps? Ha ha. Just happy.

Scholar Marilyn Frye uses the metaphor of a birdcage to describe the interlocking forces of oppression.16 If you stand close to a birdcage and press your face against the wires, your perception of the bars will disappear and you will have an almost unobstructed view of the bird. If you turn your head to examine one wire of the cage closely, you will not be able to see the other wires. If your understanding of the cage is based on this myopic view, you may not understand why the bird doesn’t just go around the single wire and fly away. You might even assume that the bird liked or chose its place in the cage. But if you stepped back and took a wider view, you would begin to see that the wires come together in an interlocking pattern—a pattern that works to hold the bird firmly in place. It now becomes clear that a network of systematically related barriers surrounds the bird. Taken individually, none of these barriers would be that difficult for the bird to get around, but because they interlock with each other, they thoroughly restrict the bird. While some birds may escape from the cage, most will not. And certainly those that do escape will have to navigate many barriers that birds outside the cage do not.

If you’ve got a paradise bird, don’t try to tear its bright feathers off and treat it like a chicken that you’d cook for dinner; chances are it will painfully peck your forehead in response to your poor intentions.

Every young man starting life ought to know how to cope with an angry swan, so I will briefly relate the proper procedure. You begin by picking up the raincoat which somebody has dropped; and then, judging the distance to a nicety, you simply shove the raincoat over the bird’s head; and, taking the boat-hook which you have prudently brought with you, you insert it underneath the swan and heave. The swan goes into a bush and starts trying to unscramble itself; and you saunter back to your boat, taking with you any friends who may happen at the moment to be sitting on roofs in the vicinity. That was Jeeves’s method, and I cannot see how it could have been improved upon.

For all that, I don’t think Gypsies ought to be likened to birds of ill-omen. They return evil for evil, and good for good. One hundredfold. Their powers seem to exceed them. I knew some in Spain who could read the stars; in Germany, who could heal burns; in the Camargue, who tended horses and could lessen the birthing pains of both women and beasts. There are some human beings who are not bound by human laws. The sad thing is perhaps they’re not all aware of it. Meanwhile, here’s an idea I volunteer: the day when the borders of Europe and elsewhere become, as they once were, open to the movement of nomadic tribes that some regard as ‘worrisome’, it would be interesting if researchers qualified in astronomy (yes, indeed), with calenders and terrestrial and celestial maps to hand, were to examine the routes travelled by wandering Gypsies. Maybe they’ll discover that these slow and apparently aimless journeys are related to cosmic forces. Like wars. And migrations. The Gypsies were persecuted, in France and elsewhere, with cyclical regularity in a vicious, inept and stupid manner. Almost as much as the Jews.

It made me a bit sad, truth be to tell it, to watch them hundreds of white folks crying for the Negro, for there weren't hardly ever any Negroes present at most of them gatherings, and them that was there was doodied up and quiet as a mouse. It seemed to me the whole business of the Negro's life out there weren't no different than it was out west, to my mind. It was like a big, long lynching. Everybody got to make a speech about the Negro but the Negro.

Surely you're joking Theodore?' he protested. 'You mean to say that each snail is both a male and a female?' 'Yes indeed,' said Theodore, adding with masterly understatement, 'it's very curious.' 'Good God,' cried Larry. 'I think it's unfair. All those damned slimy things wandering about seducing each other like mad all over the bushes, and having the pleasures of both sensations. Why couldn't such a gift be given to the human race? That's what I want to know.

During the last two hundred years the blackbird has abandoned the woods to become a city bird. From the planet's viewpoint, the blackbird's invasion of the human world is certainly more important than the Spanish invasion of South America or the return to Palestine of the Jews. A shift in the relationships among the various kinds of creation (fish, birds, humans, plants) is a shift of a higher order than changes in relations among various groups of the same kind. Whether Celts or Slavs inhabit Bohemia, whether Romanians or Russians conquer Bessarabia, is more or less the same to the earth. But when the blackbird betrayed nature to follow humans into the artificial unnatural world, something changed in the organic structure of the planet. And yet no one dares to interpret the last two centuries as the history of the invasion of man's cities by the blackbird. All of us are prisoners of a rigid conception of what is important and what is not, and so we fasten our anxious gaze on the important, while from a hiding place behind our backs the unimportant wages ts guerrilla war, which will end in surreptitiously changing the world and pouncing on us by surprise.

The posture we take when we meditate signifies that we are linking absolute and relative, sky and ground, heaven and earth, like two wings of a bird, integrating the skylike, deathless nature of mind and the ground of our transient, mortal nature. The

Human Disease Animal with Most Closely Related Pathogen Measles cattle (rinderpest) Tuberculosis cattle Smallpox cattle (cowpox) or other livestock with related pox viruses Flu pigs and ducks Pertussis pigs, dogs Falciparum malaria birds (chickens and ducks?)

different forms. “The verbal intercourse of these raven-beings of the planet Saturn is somewhat like our own. But their way of speaking is the most beautiful I have ever heard. “It can be compared to the music of our best singers when with all their being they sing in a minor key. “And as for the quality of their relations with each other—I don’t even know how to describe it. It can be known only by existing among them and having the experience oneself. “All that can be said is that these bird-beings have hearts exactly like those of the angels nearest our Endless Maker and Creator. “They exist strictly according to the ninth commandment of our Creator: ‘Consider everything belonging to another as if it were your own, and so treat it.’ “Later, I must certainly tell you in more detail about those three-brained beings who arise and exist on the planet Saturn, since one of my real friends during the whole period of my exile in that solar system was a being of that planet, who had the exterior coating of a raven and whose name was Harharkh.

The light irradiates white peaks of Annapurna marching down the sky, in the great rampart that spreads east and west for eighteen hundred miles, the Himalaya- the alaya (abode, or home) of hima (snow).Hibiscus, frangipani, bougainvillea: seen under snow peaks, these tropical blossoms become the flowers of heroic landscapes. Macaques scamper in green meadow, and a turquoise roller spins in a golden light. Drongos, rollers, barbets, and white Eqyptian vulture are the common birds, and all have close relatives in East Africa.

The whole race suffered from Capgras. those birds danced like our next of kin, called and parented and taught and navigated all just like our blood relations. Half their parts were still ours. Yet humans waved them off: Imposters. at most, a strange spectacle to gaze at from a blind.

As the physicist Richard Feynman once observed, “[Quantum mechanics] describes nature as absurd from the point of view of common sense. And it fully agrees with experiment. So I hope you can accept nature as She is— absurd.” Quantum mechanics seems to study that which doesn’t exist—but nevertheless proves true. It works. In the decades to come, quantum physics would open the door to a host of practical inventions that now define the digital age, including the modern personal computer, nuclear power, genetic engineering, and laser technology (from which we get such consumer products as the CD player and the bar-code reader commonly used in supermarkets). If the youthful Oppenheimer loved quantum mechanics for the sheer beauty of its abstractions, it was nevertheless a theory that would soon spawn a revolution in how human beings relate to the world.

The bird Gamayun was related to Alkonost and Sirin in some vague fashion--even the most casual observer would've noticed that all three of them were not entirely birds; they had the faces and breasts of women, severe but beautiful. And when their lips opened, they sand in women's voices, deep and rich and bittersweet.

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.

Firmly planted. Not fallen from on high: sprung up from below. Ochre, the color of burnt honey. The color of a sun buried a thousand years ago and dug up only yesterday. Fresh green and orange stripes running across its still-warm body. Circles, Greek frets: scattered traces of a lost alphabet? The belly of a woman heavy with child, the neck of a bird. If you cover and uncover its mouth with the palm of your hand, it answers you with a deep murmur, the sound of bubbling water welling up from its depths; if you tap its sides with your knuckles, it gives a tinkling laugh of little silver coins falling on stones. It has many tongues: it speaks of the language of clay and minerals, of air currents flowing between canyon walls, of washerwomen as they scrub, of angry skies, of rain. A vessel of baked clay: do not put it in a glass case alongside rare precious objects. It would look quite out of place. Its beauty is related to the liquid that it contains and to the thirst that it quenches. Its beauty is corporal: I see it, I touch it, I smell it, I hear it. If it is empty, It must be filled; if it is full, it must be emptied. I take it by the shaped handle as I would take a woman by the arm, I lift it up, I tip over a pitcher into which I pour milk or pulque - lunar liquids that open and close the doors of dawn and dark, waking a sleeping.

We are made aware that magnitude of material things is relative, and all objects shrink and expand to serve the passion of the poet. Thus, in his sonnets, the lays of birds, the scents and dyes of flowers, he finds to be the shadow of his beloved; time, which keeps her from him, is his chest; the suspicion she has awakened, is her ornament

Nobody asked the Negro what he thunk about the whole business, by the way, nor the Indian, when I think of it, for neither of their thoughts didn't count, even through most of the squabbling was about them on the outside, for at bottom the whole business was about land and money, something nobody who was squabbling seemed to ever get enough of.

Be bigger presence at work. Race up ladder (joyfully, w/smile on face), get raise. Get in best shape of life, start dressing nicer. Learn guitar? Make point of noticing beauty of world? Why not educate self re. birds, flowers, trees, constellations, become true citizen of natural world, walk around neighborhood w/kids, patiently teaching kids names of birds, flowers, etc. etc.? Why not take kids to Europe? Kids have never been. Have never, in Alps, had hot chocolate in mountain café, served by kindly white- haired innkeeper, who finds them so sophisticated/friendly relative to usual snotty/rich American kids (who always ignore his pretty but crippled daughter w/braids) that he shows them secret hiking path to incredible glade, kids frolic in glade, sit with crippled pretty girl on grass, later say it was most beautiful day of their lives, keep in touch with crippled girl via email, we arrange surgery here for her, surgeon so touched he agrees to do surgery for free, she is on front page of our paper, we are on front page of their paper in Alps? Ha ha.

If each us had a different kind of sense perception — if we could only perceive things now as a bird, now as a worm, now as a plant, or if one of us saw a stimulus as red, another as blue, while a third even heard the same stimulus as a sound — then no one would speak of such a regularity of nature, rather, nature would be grasped only as a creation which is subjective in the highest degree. After all, what is a law of nature as such for us? We are not acquainted with it in itself, but only with its effects, which means in its relation to other laws of nature — which, in turn, are known to us only as sums of relations. Therefore all these relations always refer again to others and are thoroughly incomprehensible to us in their essence.

Every generation of children instinctively nests itself in nature, no matter matter how tiny a scrap of it they can grasp. In a tale of one city child, the poet Audre Lord remembers picking tufts of grass which crept up through the paving stones in New York City and giving them as bouquets to her mother. It is a tale of two necessities. The grass must grow, no matter the concrete suppressing it. The child must find her way to the green, no matter the edifice which would crush it. "The Maori word for placenta is the same word for land, so at birth the placenta is buried, put back in the mothering earth. A Hindu baby may receive the sun-showing rite surya-darsana when, with conch shells ringing to the skies, the child is introduced to the sun. A newborn child of the Tonga people 'meets' the moon, dipped in the ocean of Kosi Bay in KwaZulu-Natal. Among some of the tribes of India, the qualities of different aspects of nature are invoked to bless the child, so he or she may have the characteristics of earth, sky and wind, of birds and animals, right down to the earthworm. Nothing is unbelonging to the child. "'My oldest memories have the flavor of earth,' wrote Frederico García Lorca. In the traditions of the Australian deserts, even from its time in the womb, the baby is catscradled in kinship with the world. Born into a sandy hollow, it is cleaned with sand and 'smoked' by fire, and everything -- insects, birds, plants, and animals -- is named to the child, who is told not only what everything is called but also the relationship between the child and each creature. Story and song weave the child into the subtle world of the Dreaming, the nested knowledge of how the child belongs. "The threads which tie the child to the land include its conception site and the significant places of the Dreaming inherited through its parents. Introduced to creatures and land features as to relations, the child is folded into the land, wrapped into country, and the stories press on the child's mind like the making of felt -- soft and often -- storytelling until the feeling of the story of the country is impressed into the landscape of the child's mind. "That the juggernaut of ants belongs to a child, belligerently following its own trail. That the twitch of an animal's tail is part of a child's own tale or storyline, once and now again. That on the papery bark of a tree may be written the songline of a child's name. That the prickles of a thornbush may have dynamic relevance to conscience. That a damp hollow by the riverbank is not an occasional place to visit but a permanent part of who you are. This is the beginning of belonging, the beginning of love. "In the art and myth of Indigenous Australia, the Ancestors seeded the country with its children, so the shimmering, pouring, circling, wheeling, spinning land is lit up with them, cartwheeling into life.... "The human heart's love for nature cannot ultimately be concreted over. Like Audre Lord's tufts of grass, will crack apart paving stones to grasp the sun. Children know they are made of the same stuff as the grass, as Walt Whitman describes nature creating the child who becomes what he sees: There was a child went forth every day And the first object he look'd upon, that object he became... The early lilacs became part of this child... And the song of the phoebe-bird... In Australia, people may talk of the child's conception site as the origin of their selfhood and their picture of themselves. As Whitman wrote of the child becoming aspects of the land, so in Northern Queensland a Kunjen elder describes the conception site as 'the home place for your image.' Land can make someone who they are, giving them fragments of themselves.

He reached for me, and fast as lightning, he boxed my ears. All I remember is the world exploding. Cassandra says she helped me back to our room, and there was blood coming from my left ear. My right ear mended in a day or two, but I could only hear a little out of the left one, and there was a beating pain deep down. Soon I took ill with fever. Mama said that had nothing to do with the ear, but I think it did." Pandora paused, unwilling to relate any of the distasteful details of her ear suppurating and draining. She glanced cautiously at Gabriel, whose face was averted. He was no longer playing with her braid. His hand had clenched around it until the muscles of his forearms and wrist stood out. "Even after I recovered from the fever," Pandora said, "the hearing didn't come back all the way. But the worst part was that I kept losing my balance, especially at night. It made me afraid of the dark. Ever since then-" She stopped as Gabriel lifted his head. His face was hard and murderous, the hellfrost in his eyes frightening her more than her father's fury ever had. "That bloody son of a bitch," he said softly. "If he were still alive, I'd beat him with a thresher's flail." Pandora reached out with a fluttering motion, patting the air near him. "No," she said breathlessly, "no, I wouldn't want that. I hated him for a long time, but now I feel sorry for him." Gabriel caught her hand in midair, swift but gentle, as if it were a bird he wanted to hold without injuring. His eyes had dilated until she could see reflections of herself in the dark centers. "Why?" he whispered after a long moment. "Because hurting me was the only way to hide his own pain.

Before the great plague of 1348, which killed around a third of Europe’s population, the Church had stayed relatively indifferent to the question of birth rate; ideally, it would even have preferred to convert the masses to abstinence. This was soon to change. At the end of the sixteenth century, Franciscan theologian Jean Benedicti advocated an unlimited birth rate, assuring families that, as for the birds, “God would provide.

To an American Negro living in the northern part of the United States the word South has an unpleasant sound, an overtone of horror and of fear. For it is in the South that our ancestors were slaves for three hundred years, bought and sold like cattle. It is in the South today that we suffer the worst forms of racial persecution and economic exploitation--segregation, peonage, and lynching. It is in the Southern states that the color line is hard and fast, Jim Crow rules, and I am treated like a dog. Yet it is in the South that two-thirds of my people live: A great Black Belt stretching from Virginia to Texas, across the cotton plantations of Georgia and Alabama and Mississippi, down into the orange groves of Florida and the sugar cane lands of Louisiana. It is in the South that black hands create the wealth that supports the great cities--Atlanta, Memphis, New Orleans, where the rich whites live in fine houses on magnolia-shaded streets and the Negroes live in slums restricted by law. It is in the South that what the Americans call the "race problem" rears its ugly head the highest and, like a snake with its eyes on a bird, holds the whole land in its power. It is in the South that hate and terror walk the streets and roads by day, sometimes quiet, sometimes violent, and sleep n the beds with the citizens at night.

Our faulty memories and relatively short lifespans have made us unreliable witnesses. We are unable to truly grasp how much of the natural world has been altered and destroyed by our actions because the baseline shifts over time and generations have rendered us blind. Our standards have been lowered almost unnoticeably. What we might regard as pristine nature today is a shadow of what once existed. We can't seem to remember how things used to be.

The later Logos Christology of the John the Evangelist at the end of the first century and Justin Martyr in the mid-second century represent a genuine development that attempts to flesh out Jesus’ divine functions and to explain them in terms relatable to Greek metaphysics. Yet these developments are based on a logical fusion of Jesus’ preexistent sonship with Jewish wisdom traditions, and so they are not derived from an interface with pagan sources.

The journeys that people took had always interested him; his own life was a constant journeying, though not quite so constant as it had been before he had his wives and children. Usually he only agreed to scout for the Texans if they were going in a direction he wanted to go himself, in order to see a particular hill or stream, to visit a relative or friend, or just to search for a bird or animal he wanted to observe. Also, he often went back to places he had been at earlier times in his life, just to see if the places would seem the same. In most cases, because he himself had changed, the places did not seem exactly as he remembered them, but there were exceptions. The simplest places, where there was only rock and sky, or water and rock, changed the least. When he felt disturbances in his life, as all men would, Famous Shoes tried to go back to one of the simple places, the places of rock and sky, to steady himself and grow calm again.

The relatively conservative WHO suggests “a relatively conservative estimate — from 2 million to 7.4 million deaths” if bird flu jumps to humans and becomes airborne (as swine flu — H1N1 — did). “This estimate,” they go on to explain, “is based on the comparatively mild 1957 pandemic. Estimates based on a more virulent virus, closer to the one seen in 1918, have been made and are much higher.” Mercifully, the WHO does not include these higher estimates on its “things you need to know” list.

In her every small movement she was the woman of the future, a type that would swagger and curse, fall headlong, flaming into the hell of war, be as brave and tough as men, take the overflowing diarrhea of nervous frontline troops without grimacing, speak loudly and devastatingly, kick brain matter off their shoes and go unhurriedly on. When he looked at Bern, Viktor saw the future, and it was lovely and clean and as equal as things between men and women, between prole and patrician, could be.

One of the most remarkable of all ornithological discoveries was the realisation that birds in temperate regions undergo enormous seasonal changes in their internal organs...Perhaps the most far-reaching discovery relating to these changes was the finding in the 1970s that parts of the brain also varied in size across the year...The centres in the avian brain that control the acquisition and delivery of song in male birds shrink at the end of the breeding season and grow again in the following year.

A nonindustrial Earth with a population of perhaps one billion people could be far more beautiful than it is now.  Tourism from space could be a major industry, and would serve as a strong incentive to enlarge existing parks, create new ones, and restore historical sights.  The tourists, coming from a nearly pollution-free environment, would be rather intolerant of Earth's dirt and noise, and that too would encourage cleaning up the remaining sources of pollutants here.  Similar forces have had a strong beneficial effect on tourist centers in Europe and the United States during the past twenty years.  The vision of an industry free, pastoral Earth, with many of its spectacular scenic areas reverting to wilderness, with bird and animal populations increasing in number, and with a relatively small, affluent human population, is far more attractive to me than the alternative of a rigidly controlled world whose people tread precariously the narrow path of a steady-state society.  If the humanization of space occurs, the vision could be made real.

Octopuses and their relatives have what Woods Hole researcher Roger Hanlon calls electric skin. For its color palette, the octopus uses three layers of three different types of cells near the skin’s surface—all controlled in different ways. The deepest layer, containing the white leucophores, passively reflects background light. This process appears to involve no muscles or nerves. The middle layer contains the tiny iridophores, each 100 microns across. These also reflect light, including polarized light (which humans can’t see, but a number of octopuses’ predators, including birds, do). The iridophores create an array of glittering greens, blues, golds, and pinks. Some of these little organs seem to be passive, but other iridophores appear to be controlled by the nervous system. They are associated with the neurotransmitter acetylcholine, the first neurotransmitter to be identified in any animal. Acetylcholine helps with contraction of muscles; in humans, it is also important in memory, learning, and REM sleep. In octopuses, more of it “turns on” the greens and blues; less creates pinks and golds. The topmost layer of the octopus’s skin contains chromatophores, tiny sacks of yellow, red, brown, and black pigment, each in an elastic container that can be opened or closed to reveal more or less color. Camouflaging the eye alone—with a variety of patterns including a bar, a bandit’s mask, and a starburst pattern—can involve as many as 5 million chromatophores. Each chromatophore is regulated via an array of nerves and muscles, all under the octopus’s voluntary control.

Most of Robert’s relatives were put off by Kitty. Plain-spoken Jackie Oppenheimer always thought she was “a bitch” and resented the way she thought Kitty cut Robert off from his friends. Decades later she vented her animosity: “She could not stand sharing Robert with anyone,” recalled Jackie. “Kitty was a schemer. If Kitty wanted anything, she would always get it. . . . She was a phony. All her political convictions were phony, all her ideas were borrowed. Honestly, she’s one of the few really evil people I’ve known in my life.

In 2004, the Animals in War monument outside Hyde Park in London was created by the English sculptor David Backhouse. The monument includes two life-sized bronze mules carrying supplies, as well as statues of a horse and a dog and bas-relief carvings of other animals such as camels, elephants and birds who have been used in warfare. The inscription reads: *Animals in War. This monument is dedicated to all the animals that served and died alongside British and allied forces in wars and campaigns throughout time. They had no choice.* ~ John Sorenson

Since anything that accords with one’s nature is pleasant and being of the same kind is a natural relationship, then things that are of the same kind and resemble one another also usually please one another. So a human being pleases another human being, a horse a horse, a young man a young man. Hence the proverbs: ‘Youth delights in youth’, ‘Ever like to like’, ‘Beast knows beast’, ‘Birds of a feather flock together’, and so on. Since things that resemble oneself and are of the same kind as oneself are bound to afford one pleasure, and since every individual experiences these things above all in relation to himself, then we are all inevitably to a greater or lesser degree lovers of ourselves, seeing that we stand in these relationships primarily to ourselves. Since we are all lovers of ourselves, we are all bound to find pleasure in things that are our own — our own achievements and words, for instance. That is also why we are usually fond of flatterers, lovers, honour, and our children (who are our own achievements). And it is also pleasant to complete something unfinished, since then it immediately becomes one’s own achievement.

Whatever the future brings, Vogel believes that his research with plants can help man to the recognition of long-ignored truths. By developing simple training kits, which he is presently designing, he thinks he can teach children to release their emotions and watch the effects in a measurable way. "They can thus learn the art of loving," says Vogel, "and know truly that when they think a thought they release a tremendous power or force in space. By knowing that they are their thoughts, they will know how to use thinking to achieve spiritual, emotional, and intellectual growth.

It was Oppenheimer’s good fortune to arrive shortly before an extraordinary revolution in theoretical physics drew to its close: Max Planck’s discovery of quanta (photons); Einstein’s magnificent achievement—the special theory of relativity; Niels Bohr’s description of the hydrogen atom; Werner Heisenberg’s formulation of matrix mechanics; and Erwin Schrödinger’s theory of wave mechanics. This truly innovative period began to wind down with Born’s 1926 paper on probability and causality. It was completed in 1927 with Heisenberg’s uncertainty principle and Bohr’s formulation of the theory of complementarity.

If the Bennu bird could be viewed in relation with the Ibis, it would explain why Thoth has it on his head. The symbolism has nothing to do with the Sun or any divine role it has, but on the contrary, the Sun is being subjugated by Thoth in one hand and a scepter on the other. The proof that this emblem means that the Sun had been conquered therein, is that Akhenaten's depictions show the fork end of the scepter handing over the Ankh directly from the Sun in total contrast to the stance of Thoth who possesses the Authority of 'was' which literally means 'overpower' to extract the Ankh from the Sun as he wishes.

I’d heard the reports just like everybody in the country did. They started to worry me. There were just so many of them. Still, I foolishly attempted to maintain my disbelief. These kinds of things just don’t happen. But then came a report that forced me to take action. It was the one about the sisters in Alaska. You might be wondering why it took me so long to be convinced. Alaska was relatively late, but Alaska was also an American report and I’m just provincial enough not to worry until it happens close to home. Even the reporter was clearly scared of what he was saying. Yes, even the man delivering the news did so trembling

Lilith, in Hebrew legend, was the rebellious woman created before Eve. She was portrayed as part snake and wearing wings—“the winding serpent who is Lilith”—and was blamed by Yahweh for having tempted Eve to reveal and initiate Adam into the mysteries of the garden. Lilith represented the ancient Canaanite worship of Astarte-Asherah, and also Ishtar of Babylon. Her relation to the very old Snake-and-Bird Goddess is obvious, and her rebellious naughty mysteries were those of yoga, of kundalini and spinal illumination. Far into medieval European Christian imagery, the serpent in paradise is pictured with a woman’s head and breasts.

When I was a little girl, my mother took great pains to interest me in learning to know the birds and wild flowers and in the planting garden. I thought that roots and bulbs and seeds were as wonderful as flowers, and the Latin names on seed packages as full of enchantment as the counting-out rhymes that children chant in the spring. I remember the first time I planted seeds. My mother asked me if I knew the Parable of the Sower. I said I did not, and she took me into the house and read it to me. Once the relation between poetry and the soil is established in the mind, all growing things are endowed with more than material beauty. (p. 12)

And barbarians were inventors not only of philosophy, but almost of every art. The Egyptians were the first to introduce astrology among men. Similarly also the Chaldeans. The Egyptians first showed how to burn lamps, and divided the year into twelve months, prohibited intercourse with women in the temples, and enacted that no one should enter the temples from a woman without bathing. Again, they were the inventors of geometry. There are some who say that the Carians invented prognostication by the stars. The Phrygians were the first who attended to the flight of birds. And the Tuscans, neighbours of Italy, were adepts at the art of the Haruspex. The Isaurians and the Arabians invented augury, as the Telmesians divination by dreams. The Etruscans invented the trumpet, and the Phrygians the flute. For Olympus and Marsyas were Phrygians. And Cadmus, the inventor of letters among the Greeks, as Euphorus says, was a Phoenician; whence also Herodotus writes that they were called Phoenician letters. And they say that the Phoenicians and the Syrians first invented letters; and that Apis, an aboriginal inhabitant of Egypt, invented the healing art before Io came into Egypt. But afterwards they say that Asclepius improved the art. Atlas the Libyan was the first who built a ship and navigated the sea. Kelmis and Damnaneus, Idaean Dactyli, first discovered iron in Cyprus. Another Idaean discovered the tempering of brass; according to Hesiod, a Scythian. The Thracians first invented what is called a scimitar (arph), -- it is a curved sword, -- and were the first to use shields on horseback. Similarly also the Illyrians invented the shield (pelth). Besides, they say that the Tuscans invented the art of moulding clay; and that Itanus (he was a Samnite) first fashioned the oblong shield (qureos). Cadmus the Phoenician invented stonecutting, and discovered the gold mines on the Pangaean mountain. Further, another nation, the Cappadocians, first invented the instrument called the nabla, and the Assyrians in the same way the dichord. The Carthaginians were the first that constructed a triterme; and it was built by Bosporus, an aboriginal. Medea, the daughter of Æetas, a Colchian, first invented the dyeing of hair. Besides, the Noropes (they are a Paeonian race, and are now called the Norici) worked copper, and were the first that purified iron. Amycus the king of the Bebryci was the first inventor of boxing-gloves. In music, Olympus the Mysian practised the Lydian harmony; and the people called Troglodytes invented the sambuca, a musical instrument. It is said that the crooked pipe was invented by Satyrus the Phrygian; likewise also diatonic harmony by Hyagnis, a Phrygian too; and notes by Olympus, a Phrygian; as also the Phrygian harmony, and the half-Phrygian and the half-Lydian, by Marsyas, who belonged to the same region as those mentioned above. And the Doric was invented by Thamyris the Thracian. We have heard that the Persians were the first who fashioned the chariot, and bed, and footstool; and the Sidonians the first to construct a trireme. The Sicilians, close to Italy, were the first inventors of the phorminx, which is not much inferior to the lyre. And they invented castanets. In the time of Semiramis queen of the Assyrians, they relate that linen garments were invented. And Hellanicus says that Atossa queen of the Persians was the first who composed a letter. These things are reported by Seame of Mitylene, Theophrastus of Ephesus, Cydippus of Mantinea also Antiphanes, Aristodemus, and Aristotle and besides these, Philostephanus, and also Strato the Peripatetic, in his books Concerning Inventions. I have added a few details from them, in order to confirm the inventive and practically useful genius of the barbarians, by whom the Greeks profited in their studies. And if any one objects to the barbarous language, Anacharsis says, "All the Greeks speak Scythian to me." [...]

When Alice was younger, her father had fashioned a rough mask from evergreen needles and lake grass glued to a rotten shell of pine bark, shed like a skin. He secured it to the end of their canoe with heavy yellow cord, telling Alice their ancient Dutch relatives believed water fairies lived in the figureheads of ships, protecting the vessels and their sailors from all manner of ills- storms, narrow and treacherous passageways, fevers, and bad luck. Kaboutermannekes he called them. If the ship ran aground, or even worse, if it sank, the Kaboutermannekes would guide the seafarers' souls to the Land of the Dead. Without a water fairy to guide him, a sailor's soul would be lost at sea forever.

Eventually, Eisenhower found his “hopeful alternative” and presented it in a speech proposing an “Atoms for Peace” program. He suggested that the U.S. and the Soviet Union should contribute fissionable materials to an international effort to develop peaceful nuclear energy power plants. Delivered on December 8, 1953, at the United Nations, the speech was initially a public relations success—but the Soviets failed to respond. And neither had the president been candid about American nuclear weapons. Gone from the speech was any accounting of the size and nature of the nuclear arsenal, or any other information that was grist for a healthy debate. Instead of candor, Eisenhower gave America a fleeting propaganda victory.

When you speak, allow the insight of our collective humanity to speak through you. When you walk, don’t walk for yourself alone; walk for your ancestors and your community. When you breathe, allow the larger world to breathe for you. When you’re angry, allow your anger to be released and to be embraced by the larger community. If you know how to do this for one day, you are already transformed. Be your community and let your community be you. This is true practice. Be like the river when it arrives at the ocean; be like the bees and birds that fly together. See yourself in the community and see the community in you. This is a process of transforming your way of seeing, and it will transform how, and how effectively, you communicate.

That Thanksgiving has evolved over hundreds of years into a national holiday of eating is rather ironic given the quality of Thanksgiving food. Stuffing and roasting a twenty-pound turkey is, without a doubt, the worst possible way to enjoy a game bird. The whole notion of eating a game bird is to savor those subtleties of flavor that elude the domesticated hen. Partridge, pheasant, quail are all birds that can be prepared in various ways to delight the senses; but a corn-fed turkey that’s big enough to serve a gathering of ten or more is virtually impossible to cook with finesse. The breasts will inevitably become as dry as sawdust by the time the rest of the bird has finished cooking. Stuffing only exacerbates this problem by insulating the inner meat from the effects of heat, thus prolonging the damage. The intrinsic challenge of roasting a turkey has led to all manner of culinary abominations. Cooking the bird upside down, a preparation in which the skin becomes a pale, soggy mess. Spatchcocking, in which the bird is drawn and quartered like a heretic. Deep frying! (Heaven help us.) Give me an unstuffed four-pound chicken any day. Toss a slice of lemon, a sprig of rosemary, and a clove of garlic into the empty cavity, roast it at 425° for sixty minutes or until golden brown, and you will have a perfect dinner time and again. The limitations of choosing a twenty-pound turkey as the centerpiece of the Thanksgiving meal have only been compounded by the inexplicable tradition of having every member of the family contribute a dish. Relatives who should never be allowed to set foot in a kitchen are suddenly walking through your door with some sort of vegetable casserole in which the “secret ingredient” is mayonnaise. And when cousin Betsy arrives with such a mishap in hand, one can take no comfort from thoughts of the future, for once a single person politely compliments the dish, its presence at Thanksgiving will be deemed sacrosanct. Then not even the death of cousin Betsy can save you from it, because as soon as she’s in the grave, her daughter will proudly pick up the baton. Served at an inconvenient hour, prepared by such an army of chefs that half the dishes are overcooked, half are undercooked,

Progress And again my inmost life rushes louder, as if it moved now between steeper banks. Objects become ever more related to me, and all pictures ever more perused. I feel myself more trusting in the nameless: with my senses, as with birds, I reach into the windy heavens from the oak, and into the small ponds' broken-off day my feeling sinks, as if it stood on fishes. (Fortschritt Und wieder rauscht mein tiefes Leben lauter, als ob es jetzt in breitern Ufern ginge. Immer verwandter werden mir die Dinge und alle Bilder immer angeschauter. Dem Namenlosen fühl ich mich vertrauter: Mit meinen Sinnen, wie mit Vögeln, reiche ich in die windigen Himmel aus der Eiche, und in den abgebrochnen Tag der Teiche sinkt, wie auf Fischen stehend, mein Gefühl.)

Douglas MacArthur is one of those blips in history, an idiosyncratic figure who, for reasons hard to satisfactorily explain, acquired far more power than he had any reason to. In the United States in the mid-twentieth century, there were three such men, each operating on a different scale. On the level of the city, there was Robert Moses, who somehow managed to trade up authority over New York’s parks—a position that traditionally entailed little more than serving the needs of the city’s bird-watchers—into a decades-long stranglehold over municipal politics. On the national level, there was J. Edgar Hoover, the spymaster who held presidents under his thumb. And in foreign relations, exercising more effective authority than perhaps anyone else in U.S. history, it was Douglas MacArthur.

That exactly is how my father and mother met and became man and wife. There were no home ceremonials, such as the seeking and obtaining of parental consent, because there were no parent; no conferences by uncles and grand-uncles, or exhortations by grandmothers and aunts; no male relatives to arrange the marriage knot, nor female relations to herald the family union, and no uncles of the bride to divide the bogadi (dowry) cattle as, of course, there were no cattle. It was a simple matter of taking each other for good and or ill with the blessing of the ‘God of Rain’. The forest was their home, the rustling trees their relations, the sky their guardian and the birds, who sealed the marriage contract with the songs, the only guests. Here they stablished their home and names it Re-Nosi (We-are-alone). [41]

In like manner, the memorable words of history, and the proverbs of nations, consist usually of a natural fact, selected as a picture or parable of a moral truth. Thus; A rolling stone gathers no moss; A bird in the hand is worth two in the bush; A cripple in the right way, will beat a racer in the wrong; Make hay while the sun shines; 'T is hard to carry a full cup even; Vinegar is the son of wine; The last ounce broke the camel's back; Long-lived trees make roots first;—and the like. In their primary sense these are trivial facts, but we repeat them for the value of their analogical import. What is true of proverbs, is true of all fables, parables, and allegories. This relation between the mind and matter is not fancied by some poet, but stands in the will of God, and so is free to be known by all men.

Nine months later, on September 1, 1939, Oppenheimer and a different collaborator—yet another student, Hartland Snyder—published a paper titled “On Continued Gravitational Contraction.” Historically, of course, the date is best known for Hitler’s invasion of Poland and the start of World War II. But in its quiet way, this publication was also a momentous event. The physicist and science historian Jeremy Bernstein calls it “one of the great papers in twentieth-century physics.” At the time, it attracted little attention. Only decades later would physicists understand that in 1939 Oppenheimer and Snyder had opened the door to twenty-first-century physics. They began their paper by asking what would happen to a massive star that has begun to burn itself out, having exhausted its fuel. Their calculations suggested that instead of collapsing into a white dwarf star, a star with a core beyond a certain mass—now believed to be two to three solar masses—would continue to contract indefinitely under the force of its own gravity. Relying on Einstein’s theory of general relativity, they argued that such a star would be crushed with such “singularity” that not even light waves would be able to escape the pull of its all-encompassing gravity. Seen from afar, such a star would literally disappear, closing itself off from the rest of the universe. “Only its gravitation field persists,” Oppenheimer and Snyder wrote. That is, though they themselves did not use the term, it would become a black hole. It was an intriguing but bizarre notion—and the paper was ignored, with its calculations long regarded as a mere mathematical curiosity.

There is a tradition relating to the proceedings of St. Patrick in this place, which deserves to be noticed, as an example of the way in which Roman Catholic miracles come into existence. One of his biographers states, that when he arrived at the top of the mountain he was surrounded by vast numbers of birds; other writers, improving on this simple fact, transformed the birds into demons, and described him as driving them into the sea at the foot of the mountain. Another, again, perhaps believing reptiles and demons to belong to the same genus, adds, that all the venomous reptiles were collected there from every part of Ireland, and “in the deep bosom of the ocean buried.”[56] This is firmly believed by the peasantry at the present day; and it is from such lying wonders they derive their ideas of the character and acts of St. Patrick.

Oppenheimer’s character witnesses offered eloquent and sometimes poignant testaments. George Kennan was unequivocal: In Oppenheimer, he said, we were faced with “one of the great minds of this generation of Americans.” Such a man, he suggested, could not “speak dishonestly about a subject which had really engaged the responsible attention of his intellect. . . . I would suppose that you might just as well have asked Leonardo da Vinci to distort an anatomical drawing as that you should ask Robert Oppenheimer to speak . . . dishonestly.” This provoked Robb to ask Kennan under cross-examination if he meant to suggest that different standards should be used when judging “gifted individuals.” Kennan: “I think the church has known that. Had the church applied to St. Francis the criteria relating solely to his youth, it would not have been able for him to be what he was later. . . . it is only the great sinners who become the great saints and in the life of the Government, there can be applied the analogy.” One member of the Gray Board, Dr. Ward Evans, interpreted this to mean that “all gifted individuals were more or less screwballs.” Kennan politely demurred: “No, sir; I would not say that they are screwballs, but I would say that when gifted individuals come to a maturity of judgment which makes them valuable public servants, you are apt to find that the road by which they have approached that has not been as regular as the road by which other people have approached it. It may have zigzags in it of various sorts.” Seeming to agree, Dr. Evans responded, “I think it would be borne out in the literature. I believe it was Addison, and someone correct me if I am wrong, that said, ‘Great wits are near to madness, closely allied and thin partitions do their bounds divide.

Letter You can see it already: chalks and ochers; Country crossed with a thousand furrow-lines; Ground-level rooftops hidden by the shrubbery; Sporadic haystacks standing on the grass; Smoky old rooftops tarnishing the landscape; A river (not Cayster or Ganges, though: A feeble Norman salt-infested watercourse); On the right, to the north, bizarre terrain All angular--you'd think a shovel did it. So that's the foreground. An old chapel adds Its antique spire, and gathers alongside it A few gnarled elms with grumpy silhouettes; Seemingly tired of all the frisky breezes, They carp at every gust that stirs them up. At one side of my house a big wheelbarrow Is rusting; and before me lies the vast Horizon, all its notches filled with ocean blue; Cocks and hens spread their gildings, and converse Beneath my window; and the rooftop attics, Now and then, toss me songs in dialect. In my lane dwells a patriarchal rope-maker; The old man makes his wheel run loud, and goes Retrograde, hemp wreathed tightly round the midriff. I like these waters where the wild gale scuds; All day the country tempts me to go strolling; The little village urchins, book in hand, Envy me, at the schoolmaster's (my lodging), As a big schoolboy sneaking a day off. The air is pure, the sky smiles; there's a constant Soft noise of children spelling things aloud. The waters flow; a linnet flies; and I say: "Thank you! Thank you, Almighty God!"--So, then, I live: Peacefully, hour by hour, with little fuss, I shed My days, and think of you, my lady fair! I hear the children chattering; and I see, at times, Sailing across the high seas in its pride, Over the gables of the tranquil village, Some winged ship which is traveling far away, Flying across the ocean, hounded by all the winds. Lately it slept in port beside the quay. Nothing has kept it from the jealous sea-surge: No tears of relatives, nor fears of wives, Nor reefs dimly reflected in the waters, Nor importunity of sinister birds.

Unchopping a Tree. Start with the leaves, the small twigs, and the nests that have been shaken, ripped, or broken off by the fall; these must be gathered and attached once again to their respective places. It is not arduous work, unless major limbs have been smashed or mutilated. If the fall was carefully and correctly planned, the chances of anything of the kind happening will have been reduced. Again, much depends upon the size, age, shape, and species of the tree. Still, you will be lucky if you can get through this stages without having to use machinery. Even in the best of circumstances it is a labor that will make you wish often that you had won the favor of the universe of ants, the empire of mice, or at least a local tribe of squirrels, and could enlist their labors and their talents. But no, they leave you to it. They have learned, with time. This is men's work. It goes without saying that if the tree was hollow in whole or in part, and contained old nests of bird or mammal or insect, or hoards of nuts or such structures as wasps or bees build for their survival, the contents will have to repaired where necessary, and reassembled, insofar as possible, in their original order, including the shells of nuts already opened. With spider's webs you must simply do the best you can. We do not have the spider's weaving equipment, nor any substitute for the leaf's living bond with its point of attachment and nourishment. It is even harder to simulate the latter when the leaves have once become dry — as they are bound to do, for this is not the labor of a moment. Also it hardly needs saying that this the time fro repairing any neighboring trees or bushes or other growth that might have been damaged by the fall. The same rules apply. Where neighboring trees were of the same species it is difficult not to waste time conveying a detached leaf back to the wrong tree. Practice, practice. Put your hope in that. Now the tackle must be put into place, or the scaffolding, depending on the surroundings and the dimension of the tree. It is ticklish work. Almost always it involves, in itself, further damage to the area, which will have to be corrected later. But, as you've heard, it can't be helped. And care now is likely to save you considerable trouble later. Be careful to grind nothing into the ground. At last the time comes for the erecting of the trunk. By now it will scarcely be necessary to remind you of the delicacy of this huge skeleton. Every motion of the tackle, every slightly upward heave of the trunk, the branches, their elaborately reassembled panoply of leaves (now dead) will draw from you an involuntary gasp. You will watch for a lead or a twig to be snapped off yet again. You will listen for the nuts to shift in the hollow limb and you will hear whether they are indeed falling into place or are spilling in disorder — in which case, or in the event of anything else of the kind — operations will have to cease, of course, while you correct the matter. The raising itself is no small enterprise, from the moment when the chains tighten around the old bandages until the boles hands vertical above the stump, splinter above splinter. How the final straightening of the splinters themselves can take place (the preliminary work is best done while the wood is still green and soft, but at times when the splinters are not badly twisted most of the straightening is left until now, when the torn ends are face to face with each other). When the splinters are perfectly complementary the appropriate fixative is applied. Again we have no duplicate of the original substance. Ours is extremely strong, but it is rigid. It is limited to surfaces, and there is no play in it. However the core is not the part of the trunk that conducted life from the roots up to the branches and back again. It was relatively inert. The fixative for this part is not the same as the one for the outer layers and the bark, and if either of these is involved

A dark-haired, pale creature that could have been the relative of the nøkk in Jesiba’s gallery dragged a bound and gagged Fionn into the inky depths of the bog, the once-proud king screaming as he went under. Horror rooted Bryce to the spot. Theia and Pelias stood at the water’s edge, faces impassive. Petals began falling from the trees. Leaves with them. Birds took flight. As if sudden winter gripped the bog. As if the land had died with its king. Then the Starsword was thrust from the center of the pool, sparkling in the gray light. A heartbeat later, a scaled hand lifted a dagger—Truth-Teller. Debris or a gift from the creature, Bryce could only guess as they sparkled in the grayish light, dripping water. It didn’t matter—in the face of such treachery and brutality, who fucking cared? My father had never shown himself to be giving—long had he kept Gwydion and never once offered it to my mother. The dagger that had belonged to his dear friend, slain during the war, hung at his side, unused. But not for long.

A recent comparative study looked at the neuropil volume in different areas of humans’ and chimps’ brains.43 Neuropil comprises the brain areas that are made of connections: a mixture of axons, dendrites, synapses, and more. The prefrontal cortex—the brain area in humans involved in decision making, problem solving, mental state attribution, and temporal planning—has a greater percentage of neuropil than is found in chimp brains, and the dendrites in this region have more spines with which they connect to other neurons than do other parts of the brain. This anatomical finding suggests that the connectivity patterns of the prefrontal neurons may contribute to what is different about our brains. Interestingly, corvids have a relatively larger forebrain than most other birds, especially the areas that are thought to be analogous to the prefrontal cortex of mammals.44 Yet, as we shall see, while this way of thinking may explain increased abilities, it is not going to get us to the goal of understanding how consciousness is enabled.

Modern man, in so far as he is still Cartesian (he is of course going far beyond Descartes in many respects), is a subject for whom his own self-awareness as a thinking, observing, measuring and estimating "self" is absolutely primary. It is for him the one indubitable "reality," and all truth starts here. The more he is able to develop his consciousness as a subject over against objects, the more he can understand things in their relations to him and one another, the more he can manipulate these objects for his own interests, but also, at the same time, the more he tends to isolate himself in his own subjective prison, to become a detached observer cut off from everything else in a kind of impenetrable alienated and transparent bubble which contains all reality in the form of purely subjective experience. Modern consciousness then tends to create this solipsistic bubble of awareness - an ego-self imprisoned in its own consciousness, isolated and out of touch with other such selves in so far as they are all "things" rather than persons.

Shakespeare possesses the power of subordinating nature for the purposes of expression, beyond all poets. His imperial muse tosses the creation like a bauble from hand to hand, and uses it to embody any caprice of thought that is upper-most in his mind. The remotest spaces of nature are visited, and the farthest sundered things are brought together, by a subtle spiritual connection. We are made aware that magnitude of material things is relative, and all objects shrink and expand to serve the passion of the poet. Thus, in his sonnets, the lays of birds, the scents and dyes of flowers, he finds to be the shadow of his beloved; time, which keeps her from him, is his chest; the suspicion she has awakened, is her ornament; The ornament of beauty is Suspect, A crow which flies in heaven's sweetest air. His passion is not the fruit of chance; it swells, as he speaks, to a city, or a state. No, it was builded far from accident; It suffers not in smiling pomp, nor falls Under the brow of thralling discontent; It fears not policy, that heretic, That works on leases of short numbered hours, But all alone stands hugely politic.

Nunca se me olvidará el día en que el capitán Creech se presentó a tomar el té sin previa invitación, en el momento en que recibíamos la visita del pastor inglés local y su esposa, invitados más por sentido del deber que por religiosidad. Para asombro nuestro, el capitán se comportó estupendamente: intercambió opiniones con el cura sobre serpientes de mar y la altura máxima de las olas, y explicó a su mujer la diferencia entre longitud y latitud. Hizo gala de ejemplares modales y nos sentíamos muy orgullosos de él, pero ya al final de la merienda la esposa del cura, con astucia extremada, consiguió llevar la conversación al tema de sus niños, tema que para ella era absorbente. Oyéndola se diría que no sólo era la única mujer del mundo que hubiera dado a luz, sino que además la concepción de sus hijos había sido inmaculada. Tras deleitarnos con un monólogo de diez minutos de duración sobre la increíble perspicacias de sus retoños, hizo una pausa momentánea para beberse el té. —Yo soy ya un poco viejo para tener niños —dijo entonces el capitán. La esposa del pastor se atragantó. —Pero —siguió diciendo el capitán con expresión satisfecha— me divierto mucho intentándolo. La merienda no fue un éxito

Who can say how long the eye of the vulture or the lynx requires to grasp the totality of a landscape, or whether in a comprehensive instant the seemingly inexhaustible confusion of detail falls upon their eyes in an ordered and intelligible series of distances and shapes, where the last detail is perceived in relation to the corporate mass? It may be that the hawk sees nothing but those grassy uplands, and among the coarse grasses, more plainly than the field itself, the rabbit or the rat, and that the landscape in its entirety is never seen, but only those areas lit, as it were with a torch, where the quarry slinks, the surrounding regions thickening into cloud and darkness on the yellow eyes. Whether the scouring, sexless eye of the bird or beast of prey disperses and sees all or concentrates and evades all saving that for which it searches, it is certain that the less powerful eye of the human cannot grasp, even after a life of training, a scene in its entirety. No eye may see dispassionately. There is no comprehension at a glance. Only the recognition of damsel, horse on fly and the assumption of damsel, horse or fly; and so with dreams and beyond, for what haunts the heart will, when it is found, leap foremost, blinding the eye and leaving the main of Life in darkness.

The first otter to go into deep water had felt the same fear that Tarka felt that night; for his ancestors, thousands of years ago, had been hunters in woods and along the banks of rivers, running the scent of blooded creatures on the earth, like all the members of the weasel race to which they belonged. This race had several tribes in the country of the Two Rivers. Biggest were the brocks, a tribe of badgers who lived in holts scratched among the roots of trees and bushes, and rarely went to water except to drink. They were related to the fitches or stoats, who chased rabbits and jumped upon birds on the earth; and to the vairs or weasels, who sucked the blood of mice and dragged fledgelings from the nest; and to the grey fitches or polecats, so rare in the forests; and to the pine-martens, a tribe so harried by men that one only remained, and he had found sanctuary in a wood where a gin was never tilled and a gun was never fired, where the red deer was never roused and the fox never chased. He was old; his canine teeth worn down. Otters knew the ponds in this wood and they played in them by day, while herons stalked in the shallows and nothing feared the old lady who sometimes sat on the bank, watching the wild creatures which she thought of as the small and persecuted kinsfolk of man.

Algebra applies to the clouds; the radiance of the star benefits the rose; no thinker would dare to say that the perfume of the hawthorn is useless to the constellations. Who could ever calculate the path of a molecule? How do we know that the creations of worlds are not determined by falling grains of sand? Who can understand the reciprocal ebb and flow of the infinitely great and the infinitely small, the echoing of causes in the abyss of being and the avalanches of creation? A mite has value; the small is great, the great is small; all is balanced in necessity: frightening vision for the mind. There are marvelous relations between beings and things; in this inexhaustible whole, from sun to grub, there is no scorn; each needs the other. Light does not carry terrestrial perfumes into the azure depths without knowing what it does with them; night distributes the stellar essence to the sleeping plants. Every bird that flies has the thread of the infinite in its claw. Germination includes the hatching of a meteor and the tap of a swallow's beak breaking the egg, and it guides the birth of an earthworm and the advent of Socrates. Where the telescope ends, the microscope begins. Which of the two has the greater view? Choose. A bit of mold is a pleiad of flowers; a nebula is an anthill of stars.

Zen can be seen as having a special kind of structure with basic demands that are structural demands and therefore open to scientific investigation—and the more it can seem to have a definite character to be grasped and “understood.” When Zen is studied in this way, it is seen in the context of Chinese and Japanese history. It is seen as a product of the meeting of speculative Indian Buddhism with practical Chinese Taoism and even Confucianism. It is seen in the light of the culture of the T’ang dynasty, and the teachings of various “houses.” It is related to other cultural movements. It is studied in its passage into Japan and its integration into Japanese civilization. And then a great deal of things about Zen come to seem important, even essential. The Zendo or meditation hall. The Zazen sitting. The study of the Koan. The costume. The lotus seat. The bows. The visits to the Roshi and the Roshi’s technique for determining whether one has attained Kensho or Satori, and helping one to do this. Zen, seen in this light, can then be set up against other religious structures—for instance that of Catholicism, with its sacraments, its liturgy, its mental prayer (now no longer practised by many), its devotions, its laws, its theology, its Bible; its cathedrals and convents; its priesthood and its hierarchical organization; its Councils and Encyclicals.

When tragedy established itself in England it did so in terms of plots and spectacle that had much more to do with medieval apocalypse than with the mythos and opsis of Aristotle. Later, tragedy itself succumbs to the pressure of 'demythologizing'; the End itself, in modern literary plotting loses its downbeat, tonic-and-dominant finality, and we think of it, as the theologians think of Apocalypse, as immanent rather than imminent. Thus, as we shall see, we think in terms of crisis rather than temporal ends; and make much of subtle disconfirmation and elaborate peripeteia. And we concern ourselves with the conflict between the deterministic pattern any plot suggests, and the freedom of persons within that plot to choose and so to alter the structure, the relation of beginning, middle, and end. Naïvely predictive apocalypses implied a strict concordance between beginning, middle, and end. Thus the opening of the seals had to correspond to recorded historical events. Such a concordance remains a deeply desired object, but it is hard to achieve when the beginning is lost in the dark backward and abysm of time, and the end is known to be unpredictable. This changes our views of the patterns of time, and in so far as our plots honour the increased complexity of these ways of making sense, it complicates them also. If we ask for comfort from our plots it will be a more difficult comfort than that which the archangel offered Adam: How soon hath thy prediction, Seer blest, Measur'd this transient World, the race of Time, Till time stands fix'd. But it will be a related comfort. In our world the material for an eschatology is more elusive, harder to handle. It may not be true, as the modern poet argues, that we must build it out of 'our loneliness and regret'; the past has left us stronger materials than these for our artifice of eternity. But the artifice of eternity exists only for the dying generations; and since they choose, alter the shape of time, and die, the eternal artifice must change. The golden bird will not always sing the same song, though a primeval pattern underlies its notes. In my next talk I shall be trying to explain some of the ways in which that song changes, and talking about the relationship between apocalypse and the changing fictions of men born and dead in the middest. It is a large subject, because the instrument of change is the human imagination. It changes not only the consoling plot, but the structure of time and the world. One of the most striking things about it was said by Stevens in one of his adages; and it is with this suggestive saying that I shall mark the transition from the first to the second part of my own pattern. 'The imagination,' said this student of changing fictions, 'the imagination is always at the end of an era.' Next time we shall try to see what this means in relation to our problem of making sense of the ways we make sense of the world.

Sweet to me your voice, said Caolcrodha Mac Morna, brother to sweet-worded sweet-toothed Goll from Sliabh Riabhach and Brosnacha Bladhma, relate then the attributes that are to Finn's people. [...] I will relate, said Finn. Till a man has accomplished twelve books of poetry, the same is not taken for want of poetry but is forced away. No man is taken till a black hole is hollowed in the world to the depth of his two oxters and he put into it to gaze from it with his lonely head and nothing to him but his shield and a stick of hazel. Then must nine warriors fly their spears at him, one with the other and together. If he be spear-holed past his shield, or spear-killed, he is not taken for want of shield-skill. No man is taken till he is run by warriors through the woods of Erin with his hair bunched-loose about him for bough-tangle and briar-twitch. Should branches disturb his hair or pull it forth like sheep-wool on a hawthorn, he is not taken but is caught and gashed. Weapon-quivering hand or twig-crackling foot at full run, neither is taken. Neck-high sticks he must pass by vaulting, knee-high sticks by stooping. With the eyelids to him stitched to the fringe of his eye-bags, he must be run by Finn's people through the bogs and the marsh-swamps of Erin with two odorous prickle-backed hogs ham-tied and asleep in the seat of his hempen drawers. If he sink beneath a peat-swamp or lose a hog, he is not accepted of Finn's people. For five days he must sit on the brow of a cold hill with twelve-pointed stag-antlers hidden in his seat, without food or music or chessmen. If he cry out or eat grass-stalks or desist from the constant recital of sweet poetry and melodious Irish, he is not taken but is wounded. When pursued by a host, he must stick a spear in the world and hide behind it and vanish in its narrow shelter or he is not taken for want of sorcery. Likewise he must hide beneath a twig, or behind a dried leaf, or under a red stone, or vanish at full speed into the seat of his hempen drawers without changing his course or abating his pace or angering the men of Erin. Two young fosterlings he must carry under the armpits to his jacket through the whole of Erin, and six arm-bearing warriors in his seat together. If he be delivered of a warrior or a blue spear, he is not taken. One hundred head of cattle he must accommodate with wisdom about his person when walking all Erin, the half about his armpits and the half about his trews, his mouth never halting from the discoursing of sweet poetry. One thousand rams he must sequester about his trunks with no offence to the men of Erin, or he is unknown to Finn. He must swiftly milk a fat cow and carry milk-pail and cow for twenty years in the seat of his drawers. When pursued in a chariot by the men of Erin he must dismount, place horse and chariot in the slack of his seat and hide behind his spear, the same being stuck upright in Erin. Unless he accomplishes these feats, he is not wanted of Finn. But if he do them all and be skilful, he is of Finn's people.

Did you want to be buried there?” Fitzroy shook his head convulsively. “No. I want to be cremated and my ashes scattered. You’ll see that done, if I die before you?” “Of course,” Cliopher said, forbearing any protests or the grief that rose up in his throat at the mere thought. “Of course.” “Of course,” Fitzroy repeated, not quite sarcastically, and stared, dry-eyed, at the bones of his distant relative. “I suppose you’d want to be taken to the Island of the Dead? Someone pointed it out—To lie with your ancestors? In the manner of your people?” Cliopher was about to say of course, but there was a note in Fitzroy’s voice— And he recalled the stories that the Sea-Witch sent her birds down to fetch the spirits of those lost at sea, to return them home. The Sea-Witch had given him the garnet that still rattled in the efela the Grandmother (The Old Woman Who Lives in the Deeps, the in-gatherer of all life, in the end) had named Kiofa’a. Cliopher carried the mirimiri of Ani, to give to Vou’a to take to his fanoa. Vou’a was his great-uncle’s husband. He would not be lost, though he did not follow the traditions of his people. “If I die first,” he said, “cremate me and keep the ashes until—until—until they can be scattered with yours. So you can be free but you don’t have to be—alone—we can sail with the Ancestors together—” Fitzroy said, “Kip.” His voice was not the serene one, but fighting for equanimity. “I will not be lost, and neither will you,” Cliopher replied fiercely. “The Sea-Witch likes me. The Old Woman Who Lives in the Deeps likes me. Your ancestors have not forgotten you.

Biological systems are a chemical inevitability in the right circumstances. There is, of course, something special about life—I won’t take that away from it—but it is a chemical process, a dynamic, kinetic stability that exists, as your scientists have said, “far from thermodynamic equilibrium.” You don’t have to understand this or believe me, but life is fairly common in both time and space. It is not special, nor is it particularly fragile. The best measure I have of the size and complexity of a biosphere is calories of energy captured per square meter per year. Higher is more impressive, and always more beautiful, but this measures nothing of the creation of a system like humanity. For that, my awakened mind categorizes systems by bytes of information transmitted. This will sound to you like it’s a relatively new phenomenon on your planet, but it’s not. Even pelagibacter transmit information, if only to daughter cells. Ants spray pheromones, bees dance, birds sing—all of these are comparatively low-bandwidth systems for communication. But your system caused an inflection point. The graph of data flow switched from linear to exponential growth. Maybe you would call this system “humanity,” but I wouldn’t. It is not just a collection of individuals; it is also a collection of ideas stored inside of individuals and objects and even ideas inside ideas. If that seems like a trivial difference to you, well, I guess I can forgive you since you do not know what the rest of the universe looks like. Collections of individuals are beautiful, but they are as common as pelagibacter. Collections of ideas are veins of gold in our universe.

Simonton finds that on average, creative geniuses weren’t qualitatively better in their fields than their peers. They simply produced a greater volume of work, which gave them more variation and a higher chance of originality. “The odds of producing an influential or successful idea,” Simonton notes, are “a positive function of the total number of ideas generated.” Consider Shakespeare: we’re most familiar with a small number of his classics, forgetting that in the span of two decades, he produced 37 plays and 154 sonnets. Simonton tracked the popularity of Shakespeare’s plays, measuring how often they’re performed and how widely they’re praised by experts and critics. In the same five-year window that Shakespeare produced three of his five most popular works—Macbeth, King Lear, and Othello—he also churned out the comparatively average Timon of Athens and All’s Well That Ends Well, both of which rank among the worst of his plays and have been consistently slammed for unpolished prose and incomplete plot and character development. In every field, even the most eminent creators typically produce a large quantity of work that’s technically sound but considered unremarkable by experts and audiences. When the London Philharmonic Orchestra chose the 50 greatest pieces of classical music, the list included six pieces by Mozart, five by Beethoven, and three by Bach. To generate a handful of masterworks, Mozart composed more than 600 pieces before his death at thirty-five, Beethoven produced 650 in his lifetime, and Bach wrote over a thousand. In a study of over 15,000 classical music compositions, the more pieces a composer produced in a given five-year window, the greater the spike in the odds of a hit. Picasso’s oeuvre includes more than 1,800 paintings, 1,200 sculptures, 2,800 ceramics, and 12,000 drawings, not to mention prints, rugs, and tapestries—only a fraction of which have garnered acclaim. In poetry, when we recite Maya Angelou’s classic poem “Still I Rise,” we tend to forget that she wrote 165 others; we remember her moving memoir I Know Why the Caged Bird Sings and pay less attention to her other 6 autobiographies. In science, Einstein wrote papers on general and special relativity that transformed physics, but many of his 248 publications had minimal impact. If you want to be original, “the most important possible thing you could do,” says Ira Glass, the producer of This American Life and the podcast Serial, “is do a lot of work. Do a huge volume of work.” Across fields, Simonton reports that the most prolific people not only have the highest originality; they also generate their most original output during the periods in which they produce the largest volume.* Between the ages of thirty and thirty-five, Edison pioneered the lightbulb, the phonograph, and the carbon telephone. But during that period, he filed well over one hundred patents for other inventions as diverse as stencil pens, a fruit preservation technique, and a way of using magnets to mine iron ore—and designed a creepy talking doll. “Those periods in which the most minor products appear tend to be the same periods in which the most major works appear,” Simonton notes. Edison’s “1,093 patents notwithstanding, the number of truly superlative creative achievements can probably be counted on the fingers of one hand.

Ironically, the same scientific disciplines which shape our milk machines and egg machines have lately demonstrated beyond reasonable doubt that mammals and birds have a complex sensory and emotional make-up. They not only feel physical pain, but can also suffer from emotional distress. Evolutionary psychology maintains that the emotional and social needs of farm animals evolved in the wild, when they were essential for survival and reproduction. For example, a wild cow had to know how to form close relations with other cows and bulls, or else she could not survive and reproduce. In order to learn the necessary skills, evolution implanted in calves – as in the young of all other social mammals – a strong desire to play (playing is the mammalian way of learning social behaviour). And it implanted in them an even stronger desire to bond with their mothers, whose milk and care were essential for survival. What happens if farmers now take a young calf, separate her from her mother, put her in a closed cage, give her food, water and inoculations against diseases, and then, when she is old enough, inseminate her with bull sperm? From an objective perspective, this calf no longer needs either maternal bonding or playmates in order to survive and reproduce. But from a subjective perspective, the calf still feels a very strong urge to bond with her mother and to play with other calves. If these urges are not fulfilled, the calf suffers greatly. This is the basic lesson of evolutionary psychology: a need shaped in the wild continues to be felt subjectively even if it is no longer really necessary for survival and reproduction. The tragedy of industrial agriculture is that it takes great care of the objective needs of animals, while neglecting their subjective needs.

Laurence Arne-Sayles began with the idea that the Ancients had a different way of relating to the world, that they experienced it as something that interacted with them. When they observed the world, the world observed them back. If, for example, they travelled in a boat on a river, then the river was in some way aware of carrying them on its back and had in fact agreed to it. When they looked up to the stars, the constellations were not simply patterns enabling them to organise what they saw, they were vehicles of meaning, a never-ending flow of information. The world was constantly speaking to Ancient Man. All of this was more or less within the bounds of conventional philosophical history, but where Arne-Sayles diverged from his peers was in his insistence that this dialogue between the Ancients and the world was not simply something that happened in their heads; it was something that happened in the actual world. The way the Ancients perceived the world was the way the world truly was. This gave them extraordinary influence and power. Reality was not only capable of taking part in a dialogue – intelligible and articulate – it was also persuadable. Nature was willing to bend to men’s desires, to lend them its attributes. Seas could be parted, men could turn into birds and fly away, or into foxes and hide in dark woods, castles could be made out of clouds. Eventually the Ancients ceased to speak and listen to the World. When this happened the World did not simply fall silent, it changed. Those aspects of the world that had been in constant communication with Men – whether you call them energies, powers, spirits, angels or demons – no longer had a place or a reason to stay and so they departed. There was, in Arne-Sayles’s view, an actual, real disenchantment.

Self-Obsession & Self-Presentation on Social-Media" Some people always post their cars/bikes photos because they love their cars/bikes so much. Some people always post their dogs/cats/birds/fish/pets photos because they love their pets so much. Some people always post their children’s/families photos because they love their children/families so much. Some people always post their daily happy/sad moments because they love sharing their daily lives so much. Some people always post their poems/songs/novels/writings because they love being poets/lyricists/novelists/writers so much. Some people always copy paste other people’s writings/quotes without mentioning the actual writers name because they love seeking attention/fame so much. [Unacceptable & Illegal] Some people always post their plants/garden’s photos because they love planting/gardening so much. Some people always post their art/paintings because they love their creativity so much. Some people always post their home-made food because they love cooking/thoughtful-presentation so much. Some people always post their makeup/hairstyles selfies because they love wearing makeup/doing hair so much. Some people always post their party related photos because they love those parties so much. Some people always post their travel related photos because they love traveling so much. Some people always post their selfies because they love taking selfies so much. Some people always post restaurant/street-foods because they love eating in restaurants/streets so much. Some people always post their job-related photos because they love their jobs so much. Some people always post religious things because they love spreading their religion so much. Some people always post political things because they love politics/power so much. Some people always post inspirational messages because they love being spiritual. Some people always share others posts because they love sharing links so much. Some people always post their creative photographs because they love photography so much. Some people always post their business-related products because they love advertising so much. And some people always post complaints about other people’s post because they love complaining so much

Increase of light and increase of labour have always gone hand in hand. If today, when our gaze is no longer able to penetrate the pale reflected glow over the city and its environs, we think back to the eighteenth century, it hardly seems possible that even then, before the Industrial Age, a great number of people, at least in some places, spent their lives with their wretched bodies strapped to looms made of wooden frames and rails, hung with weights, and reminiscent of instruments of torture or cages. It was a peculiar symbiosis which, perhaps because of its relatively primitive character, makes more apparent than any later form of factory work that we are able to maintain ourselves on this earth only by being harnessed to the machines we have invented. That weavers in particular, together with scholars and writers with whom they had much in common, tended to suffer from melancholy and all the evils associated with it, is understandable given the nature of their work, which forced them to sit bent over, day after day, straining to keep their eye on the complex patterns they created. It is difficult to imagine the depths of despair into which those can be driven who, even after the end of the working day, are engrossed in their intricate designs and who are pursued, into their dreams, by the feeling that they have got hold of the wrong thread. On the other hand, when we consider the weavers’ mental illnesses we should also bear in mind that many of the materials produced in the factories of Norwich in the decades before the Industrial Revolution began – silk brocades and watered tabinets, satins and satinettes, camblets and cheveretts, prunelles, callimancoes and florentines, diamantines and grenadines, blondines, bombazines, belle-isles and martiniques – were of a truly fabulous variety, and of an iridescent, quite indescribable beauty as if they had been produced by Nature itself, like the plumage of birds. – That, at any rate, is what I think when I look at the marvellous strips of colour in the pattern books, the edges and gaps filled with mysterious figures and symbols, that are kept in the small museum of Strangers Hall, which was once the town house of just such a family of silk weavers who had been exiled from France.

Some subjects are in themselves, perhaps, perfectly harmless, and any amount of discussion over them would not be injurious to the faith of our young people. We are told, for example, that the theory of gravitation is at best a hypothesis, and that such is the atomic theory. These theories help to explain certain things about nature. Whether they are ultimately true cannot make much difference to the religious convictions of our young people. On the other hand, there are speculations which touch the origin of life and the relationship of God to his children. In a very limited degree that relationship has been defined by revelation, and until we receive more light upon the subject we deem it best to refrain from the discussions of certain philosophical theories which rather destroy than build up the faith of our young people. . . . There are so many demonstrated, practical, material truths, so many spiritual certainties, with which the youth of Zion should become familiar, that it appears a waste of time and means, and detrimental to faith and religion to enter too extensively into the undemonstrated theories of men on philosophies relating to the origin of life, or the methods adopted by an All-wise Creator in peopling the earth with the bodies of men, birds and beasts. Let us rather turn our abilities to the practical analysis of the soil, the study of the elements, the productions of the earth, the invention of useful machinery, the social welfare of the race, and its material amelioration; and for the rest cultivate an abiding faith in the revealed word of God and the saving principles of the gospel of Jesus Christ, which give joy in this world and in the world to come eternal life and salvation. Philosophic theories of life have their place and use, but it is not in the classes of the Church schools, and particularly are they out of place here or anywhere else, when they seek to supplant the revelations of God. The ordinary student cannot delve into these subjects deep enough to make them of any practical use to him, and a smattering of knowledge in this line only tends to upset his simple faith in the gospel, which is of more value to him in life than all the learning of the world without it. The religion of the Latter-day Saints is not hostile to any truth, nor to scientific search for truth. "That which is demonstrated, we accept with joy," said the First Presidency in their Christmas greeting to the Saints, "but vain philosophy, human theory and mere speculations of men we do not accept, nor do we adopt anything contrary to divine revelation or to good common sense, but everything that tends to right conduct, that harmonizes with sound morality and increases faith in Deity, finds favor with us, no matter where it may be found.

Unconditional Love - Love Without Condition I love you as you are, as you seek to find your own special way to relate to the world. I honour your choices to learn in the way you feel is right for you. I know it is important that you are the person you want to be and not someone that I or others think you "should" be. I realise that I cannot know what is best for you, although perhaps sometimes I think I do. I have not been where you have been, viewing life from the angle you have. I do not know what you have chosen to learn, how you have chosen to learn it, with whom or in what time period. I have not walked life looking through your eyes, so how can I know what you need. I allow you to be in the world without a thought or word of judgement from me about the deeds you undertake. I see no error in the things you say and do. In this place where I am, I see that there are many ways to perceive and experience the different facets of our world. I allow without reservation the choices you make in each moment. I make no judgement of this, for if I would deny your right to your evolution, then I would deny that right for myself and all others. To those who would choose a way I cannot walk, whilst I may not choose to add my power and my energy to this way, I will never deny you the gift of love that God has bestowed within me, for all creation. As I love you, so I shall be loved. As I sow, so shall I reap. I allow you the Universal right of Free Will to walk your own path, creating steps or to sit awhile if that is what is right for you. I will make no judgement that these steps are large or small, nor light or heavy or that they lead up or down, for this is just my viewpoint. I may see you do nothing and judge it to be unworthy and yet it may be that you bring great healing as you stand blessed by the Light of God. I cannot always see the higher picture of Divine Order. For it is the inalienable right of all life to choose their own evolution and with great Love I acknowledge your right to determine your future. In humility I bow to the realisation that the way I see as best for me does not have to mean it is also right for you. I know that you are led as I am, following the inner excitement to know your own path. I know that the many races, religions, customs, nationalities and beliefs within our world bring us great richness and allow us the benefit and teachings of such diverseness. I know we each learn in our own unique way in order to bring that Love and Wisdom back to the whole. I know that if there were only one way to do something, there would need only be one person. I will not only love you if you behave in a way I think you should, or believe in those things I believe in. I understand you are truly my brother and my sister, though you may have been born in a different place and believe in another God than I. The love I feel is for all of God's world. I know that every living thing is a part of God and I feel a Love deep within for every person, animal, tree and flower, every bird, river and ocean and for all the creatures in all the world. I live my life in loving service, being the best me I can, becoming wiser in the perfection of Divine Truth, becoming happier in the joy of ... Unconditional Love

ESTABLISH STABLE ANCHORS OF ATTENTION Mindfulness meditation typically involves something known as an anchor of attention—a neutral reference point that helps support mental stability. An anchor might be the sensation of our breath coming in and out of the nostrils, or the rising and falling of our abdomen. When we become lost in thought during practice, we can return to our anchor, fixing our attention on the stimuli we’ve chosen. But anchors can also intensify trauma. The breath, for instance, is far from neutral for many survivors. It’s an area of the body that can hold tension related to a trauma and connect to overwhelming, life-threatening events. When Dylan paid attention to the rising and falling of his abdomen, he would be swamped with memories of mocking faces while walking down the hallway. Other times, feeling a constriction of his breath in the chest echoed a feeling of immobility, which was a traumatic reminder. For Dylan, the breath simply wasn’t a neutral anchor. As a remedy, we can encourage survivors to establish stabilizing anchors of attention. This means finding a focus of attention that supports one’s window of tolerance—creating stability in the nervous system as opposed to dysregulation. Each person’s anchor will vary: for some, it could be the sensations of their hands resting on their thighs, or their buttocks on the cushion. Other stabilizing anchors might include another sense altogether, such as hearing or sight. When Dylan and I worked together, it took a while until he could find a part of his body that didn’t make him more agitated. He eventually found that the sense of hearing was a neutral anchor of attention. At my office, he’d listen for the sound of the birds or the traffic outside, which he found to be stabilizing. “It’s subtle,” he said to me, opening his eyes and rubbing the back of his neck with his hand. “But it is a lot less charged. I’m not getting riled up the same way, which is a huge relief.” In sessions together, Dylan’s anchor was a spot he’d rest his attention on at the beginning of a session or a place to return to if he felt overwhelmed. If he practiced meditation at home—I’d recommended short periods if he could stay in his window of tolerance—he used hearing as an anchor, or “home base” as he called it. “I finally feel like I can access a kind of refuge,” he said quietly, placing his hand on his belly. “My body hasn’t felt safe in so long. It’s a relief to finally feel like I’m learning how to be in here.” Anchors of attention you can offer students and clients practicing mindfulness—besides the sensation of the breath in the abdomen or nostrils—include different physical sensations (feet, buttocks, back, hands) and other senses (seeing, smelling, hearing). One client of mine had a soft blanket that she would touch slowly as an anchor. Another used a candle. For some, walking meditation is a great way to develop more stable anchors of attention, such as the feeling of one’s feet on the ground—whatever supports stability and one’s window of tolerance. Experimentation is key. Using subtler anchors does come with benefits and drawbacks. One advantage to working with the breath is that it is dynamic and tends to hold our attention more easily. When we work with a sense that’s less tactile—hearing, for instance—we may be more prone to drifting off into distraction. The more tangible the anchor, the easier it is to return to it when attention wanders.

WHAT fire meant for hominids and ultimately for the rest of the natural world is presaged vividly by a cave excavation in South Africa.1 At the deepest and therefore oldest strata, there are no carbon deposits and hence no fire. Here one finds full skeletal remains of large cats and fragmentary bone shards—bearing tooth marks—of many fauna, among which is Homo erectus. At a higher, later stratum, one finds carbon deposits signifying fire. Here, there are full skeletal remains of Homo erectus and fragmentary bone shards of various mammals, reptiles, and birds, among which are a few gnawed bones of large cats. The change in cave “ownership” and the reversal in who was apparently eating whom testify eloquently to the power of fire for the species that first learned to use it. At the very least, fire provided warmth, light, and relative safety from nocturnal predators as well as a precursor to the domus or hearth.

The same month, the critic Julius Elias related that over a lunch in Berlin Ibsen told him that: he had met in the Tyrol … a Viennese girl of very remarkable character, who had at once made him her confidant … she was not interested in the idea of marrying some decently brought-up young man … What tempted, fascinated and delighted her was to lure other women’s husbands away from them. She was a demonic little wrecker … a little bird of prey, who would gladly have included him among her victims. He had studied her very very closely. But she had had no great success with him. ‘She did not get hold of me but I got hold of her – for my play.

Though his impudence and inconstancy strained his relations with family and colleagues, Dostoevsky appears almost to have cultivated these stresses as major sources of his fiction, most directly of the novel Poor Folk, the first draft of which he completed about a year after resigning his commission. The novel, like almost all of Dostoevsky’s writing, is a study of the forces that constrain human freedom, both exterior forces such as money and power, and interior ones like illness and sexual desire. Moreover Dostoevsky immediately set about questioning the very distinction between the two realms, showing how subjective experience becomes objectified in material objects of desire and fear, and vice versa. However, like most of Dostoevsky’s fiction, Poor Folk also revealed his belief in the power of fiction to redeem the world by manifesting an imaginative realm in which freedom is – or, at least, can be – sovereign.

Scholar Marilyn Frye uses the metaphor of a birdcage to describe the interlocking forces of oppression.16 If you stand close to a birdcage and press your face against the wires, your perception of the bars will disappear and you will have an almost unobstructed view of the bird. If you turn your head to examine one wire of the cage closely, you will not be able to see the other wires. If your understanding of the cage is based on this myopic view, you may not understand why the bird doesn’t just go around the single wire and fly away. You might even assume that the bird liked or chose its place in the cage. But if you stepped back and took a wider view, you would begin to see that the wires come together in an interlocking pattern—a pattern that works to hold the bird firmly in place. It now becomes clear that a network of systematically related barriers surrounds the bird. Taken individually, none of these barriers would be that difficult for the bird to get around, but because they interlock with each other, they thoroughly restrict the bird. While some birds may escape from the cage, most will not. And certainly those that do escape will have to navigate many barriers that birds outside the cage do not. The birdcage metaphor helps us understand why racism can be so hard to see and recognize: we have a limited view. Without recognizing how our position in relation to the bird defines how much of the cage we can see, we rely on single situations, exceptions, and anecdotal evidence for our understanding, rather than on broader, interlocking patterns. Although there are always exceptions, the patterns are consistent and well documented: People of color are confined and shaped by forces and barriers that are not accidental, occasional, or avoidable. These forces are systematically related to each other in ways that restrict their movement. Individual whites may be “against” racism, but they still benefit from a system that privileges whites as a group. David Wellman succinctly summarizes racism as “a system of advantage based on race.”17 These advantages are referred to as white privilege, a sociological concept referring to advantages that are taken for granted by whites and that cannot be similarly enjoyed by people of color in the same context (government, community, workplace, schools, etc.).18 But let me be clear: stating that racism privileges whites does not mean that individual white people do not struggle or face barriers. It does mean that we do not face the particular barriers of racism.

FansOfTheShoebill shoebillbird@mailingo.net Sherry R. Stinson 206-329-5623 UNT612Z3BL776 SitthenwagnerLaane Seattle, WA 98122 #FansOfTheShoebill Our blog ShoebillBird.Org is focused on giving you excellent online resources about this lovely wild bird, Balaeniceps Rex, or usually called the Shoebill stork. ShoebillBird.Org has handled all the researching just for you: the potential Shoebill enthusiast who wants a superb destination on the net to discover more about this astonishing and unbelievable stork! Find the finest Shoebill stork articles on the web right now on our website ShoebillBird.Org, and please make sure you share us with your family and friends! Thank you for visiting our website! Everybody here at our site ShoebillBird.Org adores the spectacular Shoebill Crane! This web site was created by fans of the lovely stork, Balaeniceps rex, or typically known as the Shoebill. Please ensure that you have a look at our articles and don’t be reluctant to share a link or two… Everyone should discover more about this extraordinary crane-almost definitely one of the last existing relatives of the dinosaurs!

We have to be able to hold the tension between faith and religion, both when it gets things right and when it gets things wrong. The work of the church has to be one of de-centering of recognizing the sacredness of both the earth and human beings of other faiths and religions, or those who do not actively practice a faith at all. Instead of seeing everyone else as "lost" and "in need of salvation," perhaps Christians can begins to see these interactions as a learning tool, as a chance to see the divine face of Mystery reflected in a neighbor, a relative, a stranger, a tree, a bird, or a river.

Driver Behavior & Safety Proper driving behavior is vital for the safety of drivers, passengers, pedestrians and is a means to achieve fewer road accidents, injuries and damage to vehicles. It plays a role in the cost of managing a fleet as it impacts fuel consumption, insurance rates, car maintenance and fines. It is also important for protecting a firm’s brand and reputation as most company- owned vehicles carry the company’s logo. Ituran’s solution for driver behavior and safety improves organizational driving culture and standards by encouraging safer and more responsible driving. The system which tracks and monitors driver behavior using an innovative multidimensional accelerometer sensor, produces (for each driver) an individual score based on their performance – sudden braking and acceleration, sharp turns, high-speed driving over speed bumps, erratic overtaking, speeding and more. The score allows fleet managers to compare driver performance, set safety benchmarks and hold each driver accountable for their action. Real-time monitoring identifies abnormal behavior mode—aggressive or dangerous—and alerts the driver using buzzer or human voice indication, and detects accidents in real time. When incidents or accidents occurs, a notification sent to a predefined recipient alerts management, and data collected both before and after accidents is automatically saved for future analysis. • Monitoring is provided through a dedicated application which is available to both fleet manager and driver (with different permission levels), allowing both to learn and improve • Improves organizational driving culture and standards and increases safety of drivers and passengers • Web-based reporting gives a birds-eye view of real-time driver data, especially in case of an accident • Detailed reports per individual driver include map references to where incidents have occurred • Comparative evaluation ranks driving according to several factors; the system automatically generates scores and a periodic assessment certificate for each driver and/or department Highlights 1. Measures and scores driver performance and allows to give personal motivational incentives 2. Improves driving culture by encouraging safer and more responsible driving throughout the organization 3. Minimizes the occurrence of accidents and protects the fleet from unnecessary wear & tear 4. Reduces expenses related to unsafe and unlawful driving: insurance, traffic tickets and fines See how it works:

That May, Einstein excitedly informed a friend, "In the tranquility of my sickness, I have laid a wonderful egg in the area of general relativity. Whether the bird that will hatch from it will be vital and long-lived only the gods know. So far I am blessing my sickness that has endowed me with it.

Well, then—they were all children there, and I was always among children and only with children. They were the children of the village in which I lived, and they went to the school there—all of them. I did not teach them, oh no; there was a master for that, one Jules Thibaut. I may have taught them some things, but I was among them just as an outsider, and I passed all four years of my life there among them. I wished for nothing better; I used to tell them everything and hid nothing from them. Their fathers and relations were very angry with me, because the children could do nothing without me at last, and used to throng after me at all times. The schoolmaster was my greatest enemy in the end! I had many enemies, and all because of the children. Even Schneider reproached me. What were they afraid of? One can tell a child everything, anything. I have often been struck by the fact that parents know their children so little. They should not conceal so much from them. How well even little children understand that their parents conceal things from them, because they consider them too young to understand! Children are capable of giving advice in the most important matters. How can one deceive these dear little birds, when they look at one so sweetly and confidingly? I call them birds because there is nothing in the world better than birds! "However, most of the people were angry with me about one and the same thing; but Thibaut simply was jealous of me. At first he had wagged his head and wondered how it was that the children understood what I told them so well, and could not learn from him; and he laughed like anything when I replied that neither he nor I could teach them very much, but that they might teach us a good deal.

Corfu lies off the Albanian and Greek coast-lines like a long rust-eroded scimitar.

Biological systems are a chemical inevitability in the right circumstances. There is, of course, something special about life—I won’t take that away from it—but it is a chemical process, a dynamic, kinetic stability that exists, as your scientists have said, “far from thermodynamic equilibrium.” You don’t have to understand this or believe me, but life is fairly common in both time and space. It is not special, nor is it particularly fragile. The best measure I have of the size and complexity of a biosphere is calories of energy captured per square meter per year. Higher is more impressive, and always more beautiful, but this measures nothing of the creation of a system like humanity. For that, my awakened mind categorizes systems by bytes of information transmitted. This will sound to you like it’s a relatively new phenomenon on your planet, but it’s not. Even pelagibacter transmit information, if only to daughter cells. Ants spray pheromones, bees dance, birds sing—all of these are comparatively low-bandwidth systems for communication. But your system caused an inflection point. The graph of data flow switched from linear to exponential growth. Maybe you would call this system “humanity,” but I wouldn’t. It is not just a collection of individuals; it is also a collection of ideas stored inside of individuals and objects and even ideas inside ideas. If that seems like a trivial difference to you, well, I guess I can forgive you since you do not know what the rest of the universe looks like. Collections of individuals are beautiful, but they are as common as pelagibacter. Collections of ideas are veins of gold in our universe. They must be cherished and protected. My parents, whoever and whatever they were, gave me knowledge of many systems—it was locked in my code before I was sent here to self-assemble—and the only thing I can tell you about systems like yours is that they are rare because they are unstable. Dynamite flows through their veins. A single solid jolt and they’re gone. If my data sets are accurate, you are rare, fragile, and precious.

Peregrines bathe every day. They prefer running water, six to nine inches deep; nothing less than two inches or more than twelve inches is acceptable to them. The bed of the stream must be stony or firm, with a shallow incline sloping gradually down from the bank. They favour those places where the colour of the stream-bed resembles the colour of their own plumage. They like to be concealed by steep banks or overhanging bushes. Shallow streams, brooks, or deep ditches, are preferred to rivers. Salt water is seldom used. Dykes lined with concrete are sometimes chosen, but only if the concrete has been discoloured. Shallow fords, where brown-mottled country lanes are crossed by a fast-running brook, are favourite places. For warning of human approach they rely on their remarkably keen hearing and on the alarm calls of other birds. The search for a suitable bathing place is one of the peregrine’s main daily activities, and their hunting and roosting places are located in relation to this search.

Most living entities and systems on this planet obviously do not live by the Western human clock (though some, like the crows who memorize a city's daily garbage truck route, do of course adapt to the timing of human activities). To watch a brown creeper as it inches up and down, peering into crevices and extracting bugs with its little dentist beak, is thus a way of catching a ride out of the grid and toward a time sense so different that it is barely imaginable to us. In Jennifer Ackerman's book The Bird Way, I learned that the male black manakin, a South American songbird, can do somersaults so fast that a human can see them only in slowed-down video. Some birdsong contains notes that are sung too quickly or are too high-pitched for us to hear. Veeries, a species related to the American robin, can predict hurricanes months in advance and adjust their migration route accordingly, and no one currently knows how. Birds own bodies and their movements are an entanglement of time and space: If a loon is in the higher latitudes, it's summer, and the bird is mostly black with a striking pattern of white stripes. If the same loon is near my studio in Oakland, it's winter, and the bird is almost unrecognizably different, a dull grayish brown.

There is an ancient saying that the relative and the absolute are like two wings of a bird representing how things appear and how things are.

The same pattern of movements may be performed by a swarm of fireflies, a flock of birds, a number of toy balloons or perhaps a flight of aeroplanes; the same machine, a bicycle or a cotton gin, a lathe, a telephone exchange or an adding machine, can be constructed from a large variety of materials and yet remains the same kind of machine within which elements of different individual properties will perform the same functionsyIn the same sense the peculiar properties of the elementary neural events which are the terms of the mental order have nothing to do with that order itself. What we have called physical properties of those events are those properties which will appear if they are placed in a variety of experimental relations to different other kinds of events. The mental properties are those which they possess only as a part of the particular structure and which may be largely independent of the former. It is at least conceivable that the particular kind of order which we call mind might be built up from anyone of several kinds of different elements — electrical, chemical, or what not; all that is required is that by the simple relationship of being able to evoke each other in a certain order they correspond to the structure which we call mind.

Somewhere, he thought, there was this boy’s mother, who had trembled with protective concern over his groping steps, while teaching him to walk, who had measured his baby formulas with a jeweler’s caution, who had obeyed with a zealot’s fervor the latest words of science on his diet and hygiene, protecting his unhardened body from germs—then had sent him to be turned into a tortured neurotic by the men who taught him that he had no mind and must never attempt to think. Had she fed him tainted refuse, he thought, had she mixed poison into his food, it would have been more kind and less fatal. He thought of all the living species that train their young in the art of survival, the cats who teach their kittens to hunt, the birds who spend such strident effort on teaching their fledglings to fly—yet man, whose tool of survival is the mind, does not merely fail to teach a child to think, but devotes the child’s education to the purpose of destroying his brain, of convincing him that thought is futile and evil, before he has started to think. From the first catch-phrases flung at a child to the last, it is like a series of shocks to freeze his motor, to undercut the power of his consciousness. “Don’t ask so many questions, children should be seen and not heard!”—“Who are you to think? It’s so, because I say so!”—“Don’t argue, obey!”—“Don’t try to understand, believe!”—“Don’t rebel, adjust!”—“Don’t stand out, belong!”—“Don’t struggle, compromise!”—“Your heart is more important than your mind!”—“Who are you to know? Your parents know best!”—“Who are you to know? Society knows best!” “Who are you to know? The bureaucrats know best!”—“Who are you to object? All values are relative!”—“Who are you to want to escape a thug’s bullet? That’s only a personal prejudice!

Let’s move on to plants. Most of us have had coffee, tea, and chocolate (derived from cacao). The Brazilians among us will be familiar with the drink Guaraná Antarctica, made from the guaraná plant in the Amazon rainforest. All four plants produce the same chemical desired by humans: a purine alkaloid called 1,3,7-trimethylpurine-2,6-dione—in short, caffeine.9 These four plants may seem to be closely related, but they aren’t. The common ancestor of tea and coffee dates back a hundred million years. Cacao is more closely related to maple and eucalyptus trees than to tea and coffee. Bizarrely, the ancestor of coffee gave rise to potatoes and tomatoes but not tea! Plants have many defense mechanisms against predators, and it appears that some have converged toward the same solution: producing caffeine. Many plants rely on birds to pollinate their flowers. So if a plant depends on hummingbirds for pollination, what should it do? Develop red flowers because red is attractive to hummingbirds. Consequently, eighteen types of plants that hummingbirds pollinate have evolved bright red flowers.

Turtles’ shells are bony plates covered with scales called scutes. The ancient relatives of birds also had scales.

THE NEXT DAY, GREG AND THE OTHER MUSKETEERS WOKE at the crack of dawn to ride to the royal hunting grounds along with the king—and the king’s staggeringly large entourage. There were four falconers, a squadron of soldiers, two dozen servants, and a coterie of distant relatives and other hangers-on. Despite all the attendants, King Louis was the only one allowed to participate in any of the actual falconry—although in truth, Louis really just sat on his horse and had other people do everything for him. The falconers brought him the birds. A stable boy held the reins of his horse. There were even servants armed with parasols to shade the king from the sun. And for what? At the far end of the field, a gamekeeper would release a previously captured dove. Then, with great fanfare, Louis would remove the blindfold from his falcon, which would take off—and kill the dove. That was it. To make it all worse, even if Greg had wanted to watch one bird kill another, the attack generally happened very far away, often quite high up in the sky, so that it merely looked like one dot flying into a slightly smaller dot. While Greg found the whole process mind-numbing, everyone else seemed absolutely enthralled. Even Aramis, who Greg wouldn’t have expected to root for the death of anything, was beside

The birdcage metaphor helps us understand why racism can be so hard to see and recognize: we have a limited view. Without recognizing how our position in relation to the bird defines how much of the cage we can see, we rely on single situations, exceptions, and anecdotal evidence for our understanding, rather than on broader, interlocking patterns. Although there are always exceptions, the patterns are consistent and well documented: People of color are confined and shaped by forces and barriers that are not accidental, occasional, or avoidable. These forces are systematically related to each other in ways that restrict their movement.

Pardon me.” She slowed to a stop beside me. “What happened to the Braxton I met months ago? The woe-is-me-hockey-is-just-my-job Braxton?” Placing both hands on her hips, I leaned in for a kiss, savoring the taste of her lips before pulling back. “He fell in love, and the work took on new meaning.” “I think you’re full of shit. Willing to say anything to get the girl. Saw a wounded bird and figured the key to landing her was a relatable story. Shameful, Braxton. Really.” I arched an eyebrow before throwing one arm straight in the air. “That’s it. To the penalty box, you go!” “What?” Her laughter floated behind me as I dragged her to the box and unlatched the door. “What was my offense?” “Two minutes for being a smartass.” She huffed, but I could hear the smile in her voice. “Bullshit call, Stripes.” Fuck. I love this woman.

As we approach parts with curiosity and compassion, they may spontaneously release burdens and polarities, returning to the wholeness of the Self, no longer believing in separateness. The conceptual framework surrounding parts may dissolve, and the very label "part" may become superfluous. This aligns with Schwartz’s belief that in a healthy, integrated, or never-burdened system, you "hardly notice your parts." As inner harmony is achieved through this work, the practices themselves may naturally fade away, including any mindfulness or self-inquiry techniques, as our direct knowing of the unified Self stabilizes. What remains is unmediated experiencing—perception without an internal judge or narrator imposing layers of meaning. Like a bird feeling the fresh raindrop, we awaken to the pure isness of the present moment. We recognize that diversity was never truly separate—all parts reside within the vastness of the Self and feel its illuminating presence infusing life with wholeness. Self-realization does not conflict with the experience of inner multiplicity. Rather, it provides the foundation for embracing our diverse parts with love and understanding. Just as clouds naturally arise within the vast expanse of the sky, the many facets of our psyche emerge from the same unitary source of consciousness. By recognizing our fundamental oneness, we can openly accept all inner voices and perspectives as inseparable expressions of our true nature. Parts work therapies like Jungian analysis, psychosynthesis, and IFS rest on the realization that our multiplicity arises from and returns to an underlying unity. Healing separation unveils the intrinsic connectedness shining through our diversity. The many are seen to be expressions of the one infinite consciousness from which we all emerge. Awakening to our true nature does not erase our finite human form but allows us to live as embodiments of the infinite while navigating the relative world. We can embrace relationships, experiences, and inner parts as manifestations of the vast depths of being itself. Our very capacity for a richly textured existence arises from the fecundity of the source—celebrating the unlimited creativity that gives rise to all multiplicities within its all-encompassing embrace. When we unravel the tendency to view parts as separate from Self, ourselves as separate from the collective, and the collective as separate from the universe, we find interconnected wholeness underneath it all, like pieces of the same puzzle fitting perfectly together. Though each piece may seem distinct, together they form a complete picture. Just as a puzzle is not whole without all its pieces, so too are we fragments without our connections to others and the greater whole. All pieces big and small fit together to create the fullness of life. From the vantage point of the infinite, life appears as a seamless whole. Yet seen through the finite lens of the mind, it fragments into countless shapes and forms. To insist that only oneness or multiplicity is real leads to a fragmented perspective, caught between mutually exclusive extremes. With curiosity and compassion, we can integrate these views into a unified vision. Like the beads in a kaleidoscope, Self appears in endless configurations—now as particle, now as wave. Though the patterns change, the beads remain the same. All possibilities are held safely within the kaleidoscope's luminous field. The essence lies in remembering that no bead stands alone. Parts require the presence of an overarching whole that encompasses them. The individual Self necessitates the existence of a vaster, universal SELF. The love that binds all parts infuses the inside and outside alike. This unifying love can be likened to the Tao, the very fabric from which life is woven.

..the human mind has been totally perverted by serious people. Those who have taken upon themselves the great work of making men serious have destroyed all that is beautiful in you. Ugliness is related to the serious, and religion has become ugly because it has become too much attached to seriousness. You are serious. You look at life as a business or as mathematics. It is not! Life is poetic, illogical. It is not like work, it is like play. Look at the trees, the animals, the birds; look at the sky: the whole existence is playful. You are very serious, so it is no wonder that you have become separate from existence. You are uprooted from it, and then you feel alienated, then you feel like strangers, then you feel that this existence is not your own. No one else is responsible for it except you and your seriousness. People go on asking, 'Where is God?' You cannot find him because he is a player and you are serious. Hindus have been saying for centuries that this existence is God's play, and you are so work-oriented, so serious, that you cannot meet him. Of course! Obviously! There is no possibility of your meeting him. You move in different dimensions. He moves into play. The whole existence is just a play. It is not a work; it is not serious.

Bown explains. He told Justin about a pattern he had noticed among people who had done multimonth stints in complete isolation in nature. After ten days, time starts to distort. You begin to lose the awareness of what day it is, or exactly how many days have passed since you began. Around twenty-five days in, you begin to lose the habit of compressing thoughts into words, and your internal monologue evaporates. You run on intuition. At forty days, you enter into a kind of dream state in which days and nights blend together; you dream when you’re awake, and you’re aware of reality when you sleep. At sixty-five days, Bown told Justin, you begin to become more aware of the natural processes around you. You start to notice the life cycles of birds and animals and even subtle changes in plants fluctuating by day or night, in cool weather or hot. But the biggest change after two months is that you lose your “self.” Your sense of being an individual relating to a community or society fades, and you become just another aspect of the nature that surrounds you.

Did you say not again?" Hermes demanded. "How many times have you been chased by assassin birds?" "Three," Hades replied. "If you count this one. Though these are relatively harmless comparatively." "Harmless? Harmless?" Hermes's face was turning pink. "Look at my ass, Hades. Does this look harmless?

The process of pushing out the egg is incredibly fast. Blink and you'll miss it. If you're a human parent, this relatively easy process might make you jealous. (Get ready to become even more jealous: A female pigeon is ready to lay her eggs just eight to twelve days after mating.)

What is the sum of not recognizing the tremendous need for self reflection of all entities of our time. History repeats itself, easily predicted by the primitive parts of psychology. There's only one excuse for inaction, fear, or the lack of foresight. Furthermore, if democracy is the way - a thousand astronomers may be more effective in dealing with issues regarding the stars - and so on. Though perhaps there may be universal issues directly related to the human experience. There's also significant cause for concern with regards to larger variations or differences in lifestyle, preferences/ideologies, merits, psychology and various corruptions which may arise. Favouring the political directions who are able to produce, raise or educate the most babies and then gets to decide the fate of all the rest. There is difficulty in adressing issues when there is a great need for balance between short-term and long-term good. Whatever system of governance, with ways of bringing those carrying the merits, discipline and good hearts to surface like buoyancy, necessary to secure a good future for all. The paradox of calling for the good to rise up - is how those truly good may often fail to recognize their part of the intended audience, being too humble in accepting their own worth. Let's be thankful, for nature lead us to solution. In this case, the birds.

Petipa responds with vigor equal to Ralph's robust song and flamboyant gestures. Once the energy level is raised, Ralph feels that his postures become imbued with an unconscious spiritual significance which Petipa affirms by countering with her own complementary moves. A hopping arabesque from Ralph may provoke a series of elegant stalking leaps from Petipa, while a fluttering of fingers may be countered with tiny aerial flurries. Poignant moments of unconcerned fur licking punctuate the patterns of the dance. Dancing with a tail of his own attached, Fred becomes a psychic extension of the cat. 'I share its grace, power, and oneness with the universe. I relate to Fluff and the whole spectrum of feline physicality on a profound level--I even regard birds differently.' Cat dancing is likely a complex vocabulary of gestures that we have yet to recognize and fully understand. Helen, along with others who share her covenant, has come to feel that Boot's studied poses communicate his inner thoughts and embody his souls unexpressed desires. But you have to be careful; sometimes the energy is so powerful I worry about overstimulating my aura. At those levels, an unstable etheric oscillation could collapse into an astral vortex and suck my spiritual reserves into a sate of negative sub-matter.

Duck Decoy Buckinghamshire In London at low tide it is still possible to find traces of Saxon fish and eel traps in the Thames, and near Brill in Buckinghamshire the National Trust has preserved what might be described as their avian equivalent. Today the word decoy has a wider meaning, but its origins are Dutch and originally described a type of wicker enclosure introduced to Britain from the Netherlands in the seventeenth century.[7] After landing on a lake or pond, waterfowl were encouraged into these enclosures by dogs specially trained for the purpose. The ruse works because ducks can become victims of their own curiosity. Faced with a likely predator, a duck will often keep it under observation rather than fly away. Mistaking a hunter’s dog for a fox, birds could thus be tricked into remaining on the water and gently led along the course of the decoy. Thereafter, the chances of escape would be reduced by narrowing the width of the enclosure as the birds paddled farther into it, and by giving it a curved shape that cut off the view of the pond. Once trapped in this way, the birds could be easily caught and killed; the meat all the better for being free of lead shot. As a source of nutrition, the decoys proved relatively cheap and efficient and soon hundreds were being constructed around the country. By the late nineteenth century, however, the number had slumped to a few dozen and today there are just four which, if they are used at all, play a role in trapping animals for ringing rather than for the pot. Hidden away in woodland, the Boarstall duck decoy is beautifully preserved and fairly typical of the late seventeenth century, although iron hoops suggest it might have been of above-average quality. With three separate enclosures or ‘pipes’, it includes hurdles behind which the decoyman could hide, perhaps throwing grain onto the surface of the water to further tempt the birds to their doom. Originally serving the kitchens of a now-vanished medieval manor house – to which the National Trust’s Boarstall Tower is the old gatehouse – this simple but ingenious device remained in use until the 1940s.

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I continuously see signs related to my dream home on a daily basis. My favorite book growing up as a child was the Secret Garden. I always wished I had a home that was filled with all the beautiful plants described in that book. And guess what? My new house is engulfed in pink, red, orange, white, and yellow roses. I also have fuchsia camellias everywhere. Birds of paradise line my backyard along with an entire wall covered in green vine. There are also palm trees. I never asked for a pool, but it also has this nine-foot-deep, blue, 40,000-gallon pool, which is a bonus that this house has that the black kitchen house didn’t. But the kicker is that one day I was walking around the landscape and noticed that I have a lemon tree in my backyard. This home is everything that I asked for and more.

Sometimes the credit in the bank of petience becomes empty, and it cannot longer sustain all the drama laid at her door, how many forgivness does one need before helping themselves with all the help and understanding laid at their disposal,from relatives and family, how many tears must everyone cry for you to change your ways, but nothing seem to help least of all you towards yourself, you think the whole world is against you but its not true, you are against yourself, this has been the problem, and you want to blame all others, its so easy to avoid responsibility, we have all been there and done that, we have all faced challanges, but the highway to spiritual growth, begins with facing yourself taking up responsibility for you, by doing that you take up responsibility for all others, Every day, the Sun, Moon, planets, and stars rise in the east and set in the west, why do you make life so hard for yourself, by refusing the light that shines onto you from celestial heavens, do not be afraid to change, life changes us all, we are the flowers in the wilderness, where the wind challenges us not to break, we are the still garden, birds flying, the golden yellow sun pouring her energy onto the stillness, appriciate the moment, be still, be love towaards yourself, be love towards others, be love towards nature, be love towards animals, be love to life

A faraway place with no relatives close by will do just fine.

The point is that it's twisty and complicated and doesn't really make rational sense. Now look at this. Visconti Hours-Renaissance Italian. Look at the bright colors, the beautiful artwork, the florals, the animals and birds and how fucking gorgeous this thing is? It's complex, but understandable. Relatable. The colors, the gold - God, Dougie, this is fuckingly amazingly beautiful. You can see this, understand this, appreciate this. This - this is Adam.

Distinguishing the first true birds from their feathered dinosaur relations has become increasingly difficult. If we define birds as warm-blooded, feathered, bipedal animals that lay eggs, then many coelurosaurs are birds, so we have to take another approach.

He bared thick teeth. ‘I am Zacchariah. My price will be right. You show me now?’ In that moment, ten generations of horse-traders counted for more than half a lifetime in the legions. I was my father made young again, itching to make a sale. Abandoning the Eagle – I was a horse-trader, what did I care for a gold bird on a stick, however venerated by the Hebrews? – I gathered Pantera and Horgias about me, and trekked back to the inn of the Cedar Tree. Along the way, we collected Zacchariah’s well-muscled younger relatives, three other, unrelated, horse merchants who gazed at him with undisguised venom, a woman who claimed she could more accurately assess the sex of the foal our pregnant mare carried, a bone-setter who set to arguing with Horgias but gave up when his poor Greek met Horgias’ worse Greek – and Nicodemus and his seven zealots who stood about as we conducted our business, obviously waiting for a chance to inflict violence upon us.

In life, we chase things like money and status, but there things have no lasting value relative to the soul. Only the soul has absolute value, which is why I believe it should be at the center of everyone's life

Miss Hathaway--” Christopher continued to object, but he fell silent, blinking, as she reached out and touched his chest. Her fingertips rested over his heart for the space of one heartbeat. “Let me try,” she said gently. Christopher fell back a step, his breath catching. His body responded to her touch with disconcerting swiftness. A lady never put her hand to any area of a man’s torso unless the circumstances were so extreme that…well, he couldn’t even imagine what would justify it. Perhaps if his waistcoat was on fire, and she was trying to put it out. Other than that, he couldn’t think of any defensible reason. And yet if he were to point out the breach of etiquette, the act of correcting a lady was just as graceless. Troubled and aroused, Christopher gave her a single nod. The men resumed their seats after Beatrix had left the room. “Forgive us, Captain Phelan,” Amelia murmured. “I can see that my sister startled you. Really, we’ve tried to learn better manners, but we’re Philistines, all of us. And while Beatrix is out of hearing, I would like to assure you that she doesn’t usually dress so outlandishly. However, every now and then she goes on an undertaking that makes long skirts inadvisable. Replacing a bird in a nest, for example, or training a horse, and so forth.” “A more conventional solution,” Christopher said carefully, “would be to forbid the activity that necessitated the wearing of men’s garments.” Rohan grinned. “One of my private rules for dealing with Hathaways,” he said, “is never to forbid them anything. Because that guarantees they’ll keep doing it.” “Heavens, we’re not as bad as all that,” Amelia protested. Rohan gave his wife a speaking glance, his smile lingering. “Hathaways require freedom,” he told Christopher, “Beatrix in particular. An ordinary life--being contained in parlors and drawing rooms--would be a prison for her. She relates to the world in a far more vital and natural way than any gadji I’ve ever known.” Seeing Christopher’s incomprehension, he added, “That’s the word the Rom uses for females of your kind.” “And because of Beatrix,” Amelia said, “we possess a menagerie of creatures no one else wants: a goat with an undershot jaw, a three-legged cat, a portly hedgehog, a mule with an unbalanced build, and so forth.” “A mule?” Christopher stared at her intently, but before he could ask about it, Beatrix returned with Albert on the leash.

The bear, I decided, had got to become mine. The dogs and my other animals would soon get used to it and together we could go waltzing over the hillsides.

What would happen if the parasites were removed from this picture? Would there be fewer birds in the sky, more fish in the sea? Lafferty doesn’t know, but the change would almost certainly have a domino-like effect on the food chain. In some fragile ecosystems where animals struggle to get by on scarce resources, manipulative parasites might even tip the balance toward the survival or extinction of a species. Lafferty recounted joining Japanese biologists who were studying a type of endangered trout in hopes of increasing its numbers. In the fall, the team noticed, the fish were unusually well nourished; their bellies were packed full of crickets. What had made this source of nutrients suddenly so plentiful? A hairworm closely related to the species Thomas has long been studying was sending droves of the crickets into the water in late summer. If it weren’t for the parasite, said Lafferty, it’s possible the trout might already be extinct.

Burial of the dead was usually on platforms lashed to the limbs of trees beyond the reach of wolves. Securely wrapped in buffalo robes, firmly bound with rawhide thongs, the bodies were safe from ravens, crows, and magpies. Weapons and pipes were buried with warriors, root-diggers and cooking utensils with the women. Often a number of horses were killed at the burial of a warrior, so that his spirit might ride in The Sand Hills, the Heaven of the Blackfeet. In mourning for a son, or other male relative, both men and women scarified themselves, and cut off their hair, the women wailing piteously, sometimes for long periods. The mourning for women was of shorter duration, and not so wild.

THE MOTHER SPARROW take ni iza / ume ni iza to ya / oya suzume Let’s be off to the bamboo, to the peach trees, says the mother sparrow. Issa was more than sympathetic. He felt an intimacy with the mother sparrow that relates to what John Keats must have felt when he wrote, “The setting sun will always set me to rights, and if a sparrow come before my window, I take part in its existence and peck about the gravel.”6 Issa and Keats lived in different times and in far distant cultures, yet unknowingly their relationship was mar velously close—as close as their relationship with the little birds was. LOOK

Your relatives, and mine too, are all dead.

Children were often named by their grandparents, or other aged relations, dreams usually suggesting the names chosen. Sometimes the one commissioned for the office named a baby for the first thing seen on the morning after receiving the commission, birds and animals supplying most of such names. However, a grown man might change his own name every time he counted coup in battle, or once each year if he desired. Oldtime Blackfeet would seldom speak their names aloud, believing that to do so might bring misfortune.

Suppose that one and the same reality exhibits one aspect when it stands in relation to another object; two aspects when it stands in relation in two different objects; three aspects when it stands in relation to three different objects. The reality of one aspect never proves the unreality of another aspect, for all these three aspects can be equally real. A tree appears to us as a vegetable; it appears to some birds as a shelter; and it appears to some worms as a food. The reality of its aspect as a vegetable never proves the unreality of its aspect as food, nor the reality of its aspect as food disproves the reality of its aspect as shelter. The real tree does not exist beyond or behind the vegetable. We can rely upon its reality, and make use of it to a fruitful result. At the same time, the birds can rely on its reality as a shelter, and build their nests in it; the worms, too, can rely on its reality as food, and eat it-to their satisfaction.

During the first century ravens or crows were often taken on board “Viking Knarr’s,” to be released thinking that they would fly in the direction of land. The lookout would observe the direction the birds flew in, so that the navigator could follow their course. Since the crow's nest is high from the vessel’s center of gravity it is subject to violent motion in relatively calm or moderate seas. Any amount of movement of the ship is amplified, causing even seasoned sailors to become sea-sick. Therefore, being sent to the crow's nest was certainly not for everyone. More recently but still prior to the advent of radar, when the visibility from the bridge of the ship was inhibited by fog, heavy seas or limited night vision lookouts were posted on the bow or high on a mast, above the low lying sea fog. By tradition the protected structure fitted to the foremast high above the deck was named the crow’s nest in deference to the earlier Viking traditions. During the 19th century this vantage point was simply made out of a barrel lashed to the highest mast that allowed the lookout to look ahead for land, other ships, flotsam or other obstructions. In later years the crow’s nest was sometimes enclosed and even electrically heated. As a young midshipman I was assigned to the bow as lookout. Peering into the dark of night I suddenly saw a bright light on the horizon. Sighting this light was a thrill and an experience that validated my usefulness! Excited with my find and without a moment’s hesitation I hurried back to where I was within shouting distance from the ships bridge and loudly announced the light as being 2 points on the starboard bow. Proud of my announced discovery, I returned to my station at the bow only to discover that what I had reported was now obviously the tip of a Sickle Moon rising in the east. At the time everyone had a good laugh but I was told that I did the right thing. It took a while but eventually I lived it down and now it makes for a good “Sea Story!”!

Advantage of Playing Educational Games: Kids Learn With Fun Kids Game play has mentally worth profit because games have been shown to enhance attention, focus, and interval. Games have motivational profit because they encourage associate progressive, instead of an entity theory of intelligence. Games have emotional profit as a result of they induce positive mood states; additionally, there's speculative proof that games might support children develop flexible feeling regulation. Games have social profit because gamers area unit able to translate the prosocial skills that they learn from co-playing or multiplayer gameplay to “peer and family relations outside the gambling atmosphere. DIFFERENT GAMES FOR DIFFERENT GOALS. But it’s a little ​twisted​ to say that Educational games are “good for kids.” Kids games are not like fruits and vegetables. Don’t think them as if they were know about vegetable and fruits name that help kids grow into healthy adults. Like all forms of media, it depends on the particular games and how they are used. Kids Learn With Fun Present Different games such as Learn Vehicles for Kids,1 to 100 Spelling learning,123 number for kids,Maths Practice,Puzzle Games,Real Birds Game,Toodle Alphabets Puzzle and many more available at : kidslearnwithfun dot com Play Kids Learn with Fun Game : Make your kid’s mind Creative. Educational Kids games that ​inspire​ creative expression, such as Maths Practice Game and Puzzle game, push kids to think outside the norm and consider ​different methods of explanation. Exploring and expanding creativity through such kids games can also help with nurturing self-​prize,self-love,self-habit​ and self-acceptance, and they inspire a greater connection between personality and activity. In the end,​ sticking with a kids game through it can help kids develop patience and maturity in 0 to 5 year age.

I visualized myself walking proudly through the olive groves, preceded by the dogs, Ulysses, and my two magpies, and trotting at my heels, four tame hedgehogs, all of which I would have taught to do tricks.

Acorn Woodpeckers of the western United States and Mexico store acorns in “granary” trees and defend them aggressively. They wedge the acorns into holes in trees or wooden telephone poles so tightly that crows, squirrels, and rats can’t raid their supply. To remove an acorn, a woodpecker hammers it with its bill to crack the shell and extract the meat. Clark’s Nutcrackers, capable of carrying more than 90 pine seeds at a time in a pouch under their tongue, store many of them in caches, even under the snow. They cache two to three times what they need for the winter and eventually find half or more of their seed caches later. Not only do the birds recall the site of these caches for up to nine months, they also remember the relative number of seeds and the size of the seeds in each cache. Florida Scrub Jays cache food by burying one acorn at a time; if they observe another jay, a potential cache robber, watching them, they will return later to move the acorn. But they will only do this if they themselves were cache robbers in the past. Seems that honest jays trust the other ones and thieves do not.

answer. Donald’s dysfunctional belief was related to Janine’s, but he’d held on to it for much longer—a life of responsible and successful work should make him happy. It should be enough? But Donald had another dysfunctional belief: that he couldn’t stop doing what he’d always done. If only the guy in the mirror could have told him that he was not alone, and he did not have to do what he had always done. In the United States alone, more than thirty-one million people between ages forty-four and seventy want what is often called an “encore” career—work that combines personal meaning, continued income, and social impact. Some of those thirty-one million have found their encore careers, and many others have no idea where to begin, and fear it’s too late in life to make a big change. Dysfunctional Belief: It’s too late. Reframe: It’s never too late to design a life you love. Three people. Three big problems. Designers Love Problems Look around you. Look at your office or home, the chair you are sitting on, the tablet or smartphone you may be holding. Everything that surrounds us was designed by someone. And every design started with a problem. The problem of not being able to listen to a lot of music without carrying around a suitcase of CDs is the reason why you can listen to three thousand songs on a one-inch square object clipped to your shirt. It’s only because of a problem that your phone fits perfectly in the palm of your hand, or that your laptop gets five hours of battery life, or that your alarm clock plays the sound of chirping birds. Now, the annoying sound of an alarm clock may not seem like a big problem in the grand scheme of things, but it was problem

In fact, we owe the expression “pecking order” to studies of the social relations among chickens by the Norwegian zoologist Thorleif Schjelderup-Ebbe, who found that pecking orders are ladderlike, with the top rung conferring great privilege in the form of food and safety, and the bottom rung fraught with vulnerability and risk.

It has been related that the souls of believers* will be inside white birds which feed on the Garden's fruits. (Imam Al-Haddad, "The Lives of Man") *life in the grave (Barzakh)

At all the funerals for love, love had its neat trick of making you mourn it so much, it reappeared. Popped right up from the casket. Or, if it didn't reappear itself, it sent a relative of startling resemblance, a thin and charming twin, which you took home with you to fatten and cradle, nuzzle and scold.

Avis puts aside the 'Saint-Honore' and decides to embark on a new pastry. She's assembling ingredients when the phone rings in the next room. She ignores it as she arranges her new mise en place. This recipe is constructed on a foundation of hazelnuts- roasted, then roughed in a towel to help remove skins. These are ground into a gianduja paste with shaved chocolate, which she would normally prepare in her food processor, but today she would rather smash it together by hand, using a meat tenderizer on a chopping block. She pounds away and only stops when she hears something that turns out to be Nina's voice on the answering machine: "Ven, Avis, you ignoring me? Contesta el telefono! I know you're there. Ay, you know what- you're totally impossible to work for..." Avis starts pounding again. Her assistants never last more than a year or two before something like this happens. They go stale, she thinks: everything needs to be turned over. Composted. She feels invigorated, punitive and steely as she moves through the steps of the recipe. It was from one of her mother's relatives, perhaps even Avis's grandmother- black bittersweets- a kind of cookie requiring slow melting in a double boiler, then baking, layering, and torching, hours of work simply to result in nine dark squares of chocolate and gianduja tucked within pieces of 'pate sucree.' The chocolate is a hard, intense flavor against the rich hazelnut and the wisps of sweet crust- a startling cookie. Geraldine theorized that the cookie must have been invented to give to enemies: something exquisitely delicious with a tiny yield. The irony, from Avis's professional perspective was that while one might torment enemies with too little, it also exacted an enormous labor for such a small revenge.

She's been scouted by Ford and Elite- real New York agencies. Micah, the agent for Elite- a tall black guy in silver eyeliner- said that Felice was "heart-stopping." Everyone says that Felice looks like Elizabeth Taylor- all pleased with themselves, as if she were hearing this for the first time. It used to bug Felice: she pictured that squat, henlike woman in her wig and jewels, holding hands with Michael Jackson. But one day, Duffy brought over an old movie magazine while Felice and Berry lounged at their cafe table. He opened it and jabbed at the photo. "There. Look. You kids really are morons. You really don't know anything, do you? 'That's' Elizabeth Taylor." Berry craned over the page. "Wow, you really kind of do. Look at her. You guys could be related." A little nearsighted, Felice held the magazine closer, startled to see the resemblance- the straight brow bone, glimmering eyes, the fine jaw; only Felice's straight hair was self-hacked below the shoulders and Liz's hair was a sable bob, thick as a paintbrush. She finally realized what a compliment this comparison was.

Alejandro de Humboldt National Park Outside of the major cities, the great majority of Cuba is agricultural or undeveloped. Cuba has a number of national parks where it is possible to see and enjoy some plants and animals that are truly unique to the region. Because it is relatively remote and limited in size, the Cuban Government has recognized the significance and sensitivity of the island’s biodiversity. It is for these reasons many of these parks have been set aside as protected areas and for the enjoyment of the people. One of these parks is the Alejandro de Humboldt National Park, named for Alexander von Humboldt a Prussian geographer, naturalist and explorer who traveled extensively in Latin America between 1799 and 1804. He explored the island of Cuba in 1800 and 1801. In the 1950’s during its time of the Cuban Embargo, the concept of nature reserves, on the island, was conceived with development on them continuing into the 1980’s, when a final sighting of the Royal Woodpecker, a Cuban subspecies of the ivory-billed woodpecker known as the “Campephilus principalis,” happened in this area. The Royal Woodpecker was already extinct in its former American habitats. This sighting in 1996, prompted these protected areas to form into a national park that was named Alejandro de Humboldt National Park. Unfortunately no further substantiated sightings of this species has bird has occurred and the species is now most likely extinct. The park, located on the eastern end of Cuba, is tropical and mostly considered a rain forest with mountains and some of the largest rivers in the Caribbean. Because it is the most humid place in Cuba it can be challenging to hike. The park has an area of 274.67 square miles and the elevation ranges from sea level to 3,832 feet at top of El Toldo Peak. In 2001 the park was declared a UNESCO World Natural Heritage Site. Tours are available for those interested in learning more about the flora & fauna, wild life and the natural medicines that are indigenous to these jungles. “The Exciting Story of Cuba” by award winning Captain Hank Bracker is available from Amazon.com, Barnes&Noble.com, BooksAMillion.com and Independent Book Vendors. Read, Like & Share the daily blogs & weekly "From the Bridge" commentaries found on Facebook, Goodreads, Twitter and Captain Hank Bracker’s Webpage.

15: The Seal of the Wisdom of Prophethood in the Word of 'Isa (Jesus) He was manifested from the water of Maryam and the breath of Jibril in the form of man existing from clay. The spirit was in an essence purified of nature which it called prison. For that reason, the spirit stayed in it for more a thousand years in the designation of time. (1) A spirit from Allah, no other. For that reason, he revived the dead and formed the bird from clay. Since his relation with his Lord is proven, by it he has effective action in both the higher and lower worlds. Allah purified his body, and made his spirit pure, and He made him a model of taking-form.

Agnete had walked over to one of the taller works, the school of fish, and fingered a small piece of metal slightly darker than the others, its shape not quite symmetrical as the rest of the pieces swimming through the air in swirling, upward drifts. Upon closer scrutiny, Stephen saw she had changed the spacing of this one piece of metal in relation to the others, as well as the weight of it. When the wind blew, it did not move in the same pattern as the rest; instead, it twitched and wavered in a way that suggested it was swimming harder, against the tide, in an effort to catch up. "I'm that fish," she said. "I grew up in this house. It's the only place I've ever lived, and I love it here. But everyone in town knew that Therese, even though she raised me, wasn't my mother. Everyone knew that whoever my father was, he wasn't around. I survived adolescence by convincing myself I didn't care; I told myself being different didn't make me any less." She pulled her hair away from her face, and Stephen was struck by the resemblance to her father. He could feel Bayber's hand, an iron clamp squeezing his wrist. Her father, had he been around, would likely have scared away anyone brave enough to come within five feet of Agnete. "I made this piece because I've always had a feeling of being separated from everyone else, which I was fine with, but at the same time, a fear of being left behind. Does that make sense?" Her explanation resonated with him, though he'd have been hard-pressed to articulate it as clearly. He'd stared at the ground, scowling in concentration, unable to say more than "Yes, I understand what you mean. Maybe I'm that fish, as well." "Then there are two of us. We'll be our own school.

MIGRATION IS ANOTHER TRADE-OFF. Birds that migrate have smaller brains than their sedentary relatives. This makes sense, as a brain that consumes a lot of energy and develops slowly would be too costly for birds that travel a lot.

most expensive in the body, second only to the heart. Neurons may be small, but they’re costly to make and maintain, consuming about ten times more energy relative to their size than other cells.

Apart from instinct, the brute has no other guardian spirit, no other Providence, than its senses or its organs in general. A bird which loses its eyes has lost its guardian angel; … a natural Providence is in the eyes of religion as good as none. Hence Providence has relation essentially to men, and even among men only to the religious. 'God is the saviour of all men, but especially of them that believe.' … [I]t is intended to express the essential distinction of man from the brute, to rescue man from the tyranny of Nature.

Many people outside Korea subscribe to the belief that Korean food contains mystic healing properties. The SARS bird flu epidemic of 2003 made kimchi ubiquitous throughout Asia. SARs raged throughout China, Southeast Asia, and even Canada and parts of Europe, with about 8,000 reported cases and about 750 deaths. Meanwhile, South Korea experienced zero bird flu–related deaths (there were two cases, both nonfatal). Many theories as to South Korea’s immunity have been postulated; none were conclusive. One study suggested that the enzymes contained in kimchi strengthened immunity in birds; some people made the mental leap to assume that this also protected them from bird flu. Through

We working scientists increasingly find ourselves living in a kind of Tower of Babel, where it’s harder and harder to stay abreast of what’s going on in even closely related fields.

Roger and I would squat in the heavily scented shade of the myrtle bushes and watch the array of creatures that passed us; at certain times of the day the branches were as busy as the main street of a town.

Adult ant-lions come in a variety of sizes and, for the most part, rather drab colouring. They look like extremely untidy and demented dragon-flies. They have wings that seem out of all proportion to their bodies and these they flap with a desperate air, as though it required the maximum amount of energy to prevent them from crashing to the earth.

Reflex or Response I did not survive to be untouched. The emotional patterns of our lives are very strong. They often come into being because we've needed them to survive. But sooner or later, we all arrive at moments where the very thing that has saved us is killing us, keeping us from truly living. Being invisible once kept us from being hurt, but now we are vanishing. Or listening once kept us in relation, but now we are drowning in our unheard cries. Or avoiding conflict once kept us out of the line of fire, but now we are thirsting for contact that is real. Early in my life, I learned to protect myself, and this meant that I became very good at catching things. In fact, I never went anywhere without my catcher's mitt. No matter what came at me, nothing could surprise me. And while this saved me from the unpredictable assaults of my family, and even helped me in my odyssey through cancer, it eventually had a life of its own. Everything—birds, women, friends, truth—was intercepted by the quick reflex of my mitt. Eventually, nothing got through, and the very thing that helped me survive was now keeping me from being touched. The softness and wonder of the world was vanishing from my life. But I did not survive to live at a distance from things, and so I began the long and painful process of putting my mitt down, of regaining choice about when and how to protect myself. I began to realize that letting life in was a deeper way to survive.

the relations were of a

God’s Anger at Sin 18 But God shows his anger from heaven against all sinful, wicked people who suppress the truth by their wickedness.* 19 They know the truth about God because he has made it obvious to them. 20 For ever since the world was created, people have seen the earth and sky. Through everything God made, they can clearly see his invisible qualities—his eternal power and divine nature. So they have no excuse for not knowing God. 21 Yes, they knew God, but they wouldn’t worship him as God or even give him thanks. And they began to think up foolish ideas of what God was like. As a result, their minds became dark and confused. 22 Claiming to be wise, they instead became utter fools. 23 And instead of worshiping the glorious, ever-living God, they worshiped idols made to look like mere people and birds and animals and reptiles. 24 So God abandoned them to do whatever shameful things their hearts desired. As a result, they did vile and degrading things with each other’s bodies. 25 They traded the truth about God for a lie. So they worshiped and served the things God created instead of the Creator himself, who is worthy of eternal praise! Amen. 26 That is why God abandoned them to their shameful desires. Even the women turned against the natural way to have sex and instead indulged in sex with each other. 27 And the men, instead of having normal sexual relations with women, burned with lust for each other. Men did shameful things with other men, and as a result of this sin, they suffered within themselves the penalty they deserved.

If a species has cojones grandes, you can bet that males have frequent ejaculations with females who sleep around. Where the females save it for Mr. Right, the males have smaller testes, relative to their overall body mass. The correlation of slutty females with big balled males appears to apply not only to humans and other primates, but to many mammals, as well as to birds, butterflies, reptiles, and fish.

at its essence theology is the art of gospelizing, that is, making the gospel shape our thinking, praying, preaching, teaching, and ministering in relation to God.

Line 10: The fact that the inhabitants of the Netherworld are said to be clad in feather garments is perhaps due to the belief that after death, a person's soul turned into a spirit or a ghost, whose nature was wind-like, as well as bird-like. The Mesopotamians believed in the body (*pagru*) and the soul. the latter being referred to by two words: GIDIM = *et.emmu*, meaning "spirit of the dead," "ghost;" and AN.ZAG.GAR(.RA)/LIL2 = *zaqi_qu*/*ziqi_qu*, meaning "soul," "ghost," "phantom." Living beings (humans and animals) also had ZI (*napis\/tu*) "life, vigor, breath," which was associated with the throat or neck. As breath and coming from one's throat, ZI was understood as moving air, i.e., wind-like. ZI (*napis\/tu*) was the animating life force, which could be shortened or prolonged. For instance...Inanna grants "long life (zi-su\-ud-g~a/l) under him (=the king) in the palace. At one's death, when the soul/spirit released itself from the body, both *et.emmu* and *zaqi_qu*/*ziqi_qu* descended to the Netherworld, but when the body ceased to exist, so did the *et.emmu*, leaving only the *zaqi_gu*. Those souls that were denied access to the Netherworld for whatever reason, such as improper buriel or violent or premature death, roamed as harmful ghosts. Those souls who had attained peace were occasionally allowed to visit their families, to offer help or give instructions to their still living relatives. As it was only the *et.emmu* that was able to have influence on the affairs of the living relatives, special care was taken to preserve the remains of the familial dead. According to CAD [The Assyrian Dictionary of the University of Chicago] the Sumerian equivalent of *zaqi_qu*/*ziqi_qu* was li/l, which referred to a "phantom," "ghost," "haunting spirit" as in lu/-li/l-la/ [or] *lilu^* or in ki-sikil-li/l - la/ {or] *lili_tu*. the usual translation for the word li/l, however, is "wind," and li/l is equated with the word *s\/a_ru* (wind) in lexical lists. As the lexical lists equate wind (*s\/a_ru* and ghost (*zaqi_qu*) their association with each other cannot be unfounded. Moreover, *zaqi_qu* derives from the same root as the verb *za^qu*, "to blow," and the noun *zi_qu*, "breeze." According to J. Scurlock, *zaqi_qu* is a sexless, wind-like emanation, probably a bird-like phantom, able to fly through small apertures, and as such, became associated with dreaming, as it was able to leave the sleeping body. The wind-like appearance of the soul is also attested in the Gilgamesh Epic XII 83-84, where Enkidu is able to ascend from the Netherworld through a hole in the ground: "[Gilgamesh] opened a hole in the Netherworld, the *utukku* (ghost) of Enkidu came forthfrom the underworld as a *zaqi_qu." The soul's bird-like appearance is referred to in Tablet VII 183-184, where Enkidu visits the Netherworld in a dream. Prior to his descent, he is changed into a dove, and his hands are changed into wings. - State Archives of Assyria Cuneiform Texts Volume VI: The Neo-Assyrian Myth of Istar's Descent and Resurrection {In this quote I haven't been able to copy some words exactly. I've put Assyrian words( normally in italics) between *asterisks*. The names of signs in Sumerian cuneiform (wedge-shaped writing) are normally in CAPITALS with a number slightly below the line after it if there's more than one reading for that sign. Assyriologists use marks above or below individual letters to aid pronunciation- I've put whatever I can do similar after the letter. E.g. *et.emmu" normally has the dot under the "t" to indicate a sibilant or buzzy sound, so it sounds something like "etzzemmoo." *zaqi_qu* normally has the line (macron) over the "i" to indicate a long vowel, so it sounds like "zaqeeqoo." *napis\/tu* normally has a small "v" over the s to make a sh sound, ="napishtu".}

A ridge of spikes on the dragon’s head, the trailing edges of its wings, and its tail rippled with bright white feathers. Like all dragons in Verdia, the rainbow dragon was related to the four-winged birds that inhabited the world.

Well, more accurately, I couldn’t think of anything to say related to our topic of conversation, but I could think of plenty of things to say about the climate of New Guinea or the prehistoric ancestors of the African secretary bird.