Camel Desert Quotes

The camel has a big dumb ugly hump. But in the desert, where prettier, more streamlined beasts die quickly of thirst, the camel survives quite nicely. As legend has it, the camel carries its own water, stores it in its stupid hump. If individuals, like camels, perfect their inner resources, if we have the power within us, then we can cross any wasteland in relative comfort and survive in arid surroundings without relying on the external. Often, moreover, it is our "hump" - that aspect of our being that society finds eccentric, ridiculous, or disagreeable - that holds our sweet waters, our secret well of happiness, the key to our equanimity in malevolent climes.

I thirst for love like a camel thirsts for water. I’m going through a desert right now, but I’m searching for the oasis of my life.

It is a well-known fact that of all the species on earth Homo sapiens is among the most adaptable. Settle a tribe of them in a desert and they will wrap themselves in cotton, sleep in tents, and travel on the backs of camels; settle them in the Arctic and they will wrap themselves in sealskin, sleep in igloos, and travel by dog-drawn sled. And if you settle them in a Soviet climate? They will learn to make friendly conversation with strangers while waiting in line; they will learn to neatly stack their clothing in their half of the bureau drawer; and they will learn to draw imaginary buildings in their sketchbooks. That is, they will adapt.

I've crossed these sands many times," said one of the camel drivers one night. "But the desert is so huge, and the horizons so distant, that they make a person feel small, and as if he should remain silent." The boy understood intuitively what he meant, even without ever having set foot in the desert before. Whenever he saw the sea, or a fire, he fell silent, impressed by their elemental force.

Once they rode camels in the desert; once they drove caravans across Europe. They eat screams and drink pain. You had your horrors at the Overlook, Danny, but at least you were spared these folks.

The body, so to speak, is simply the riding-animal of the soul, and perishes while the soul endures. The soul should take care of the body, just as a pilgrim on his way to Mecca takes care of his camel; but if the pilgrim spends his whole time in feeding and adorning his camel, the caravan will leave him behind, and he will perish in the desert.

Are you in a desert? Then be a camel! Be compatible with the reality!

Despina can be reached in two ways: by ship or by camel. The city displays one face to the traveler arriving overland and a different one to him who arrives by sea. When the camel driver sees, at the horizon of the tableland, the pinnacles of the skyscrapers come into view, the radar antennae, the white and red wind-socks flapping, the chimneys belching smoke, he thinks of a ship; he knows it is a city, but he thinks of it as a vessel that will take him away from the desert, a windjammer about to cast off, with the breeze already swelling the sails, not yet unfurled, or a steamboat with its boiler vibrating in the iron keel; and he thinks of all the ports, the foreign merchandise the cranes unload on the docks, the taverns where crews of different flags break bottles over one another’s heads, the lighted, ground-floor windows, each with a woman combing her hair. In the coastline’s haze, the sailor discerns the form of a camel’s withers, an embroidered saddle with glittering fringe between two spotted humps, advancing and swaying; he knows it is a city, but he thinks of it as a camel from whose pack hang wine-skins and bags of candied fruit, date wine, tobacco leaves, and already he sees himself at the head of a long caravan taking him away from the desert of the sea, toward oases of fresh water in the palm trees’ jagged shade, toward palaces of thick, whitewashed walls, tiled courts where girls are dancing barefoot, moving their arms, half-hidden by their veils, and half-revealed. Each city receives its form from the desert it opposes; and so the camel driver and the sailor see Despina, a border city between two deserts.

I often feel like a camel in the mountains, and a goat in the desert. Ah, but that’s life, no?

The wise camel is not swayed by desert mirages; instead, it trudges on, in search for true water.

Just like a caravan of camels walking in the desert, be durable against the adversities of life and walk with decisive steps.

Once you get into the desert, there’s no going back,” said the camel driver. “And, when you can’t go back, you have to worry only about the best way of moving forward.

My father said the weakest camel draws the wolves.” “Mine told me to hide until the wolves go away,” Abban replied.

If you want to know what surrealism means, watch the camel caravans traveling in the desert under the moonlight!

Mrs. Margaret sigh heavy. Then she standing up, and starting make her own tea. She drink it in very thirsty way, like angry camel in the desert.

When even camels can't manage a desert, you know you've found a tough part of the world.

As a camel beareth labour, and heat, and hunger, and thirst, through deserts of sand, and fainteth not; so the fortitude of a man shall sustain him through all perils.

If not prevented, desertification of the world can one day make the camels as the best and the sole cars of our civilisation!

Try all you might to learn a woman's place. You have found it already. It is in the desert, with the stars shining on your skin. It is on the back of a camel, with a sword gripped tight in your fist. It is on the throne of Egypt-it is in the reach of your empire-it is in my arms, and in my heart. You made your place, and it is your by right, Zenobia, my love.

A blanket could be used to wrap up all the love I have to offer you, so it’ll be easier for you to carry it across the desert. You’d better get walking, because me and my camel won’t be stopping until we have to pee.


Mars will not be our new home; it will be our new hotel! Because for a new place to be our own home, we need to see the things we used to see: An autumn lake, a bird singing in the misty morning or even desert camels walking in the sunset!

Loretta folded her arms. She felt like a heroine in a movie, confronted by a jealous husband in a kitchen while outside the camera is aching to draw back and show a wonderland of adventures waiting for her—long, frantic rides on trains, landscapes of wounded soldiers, a lovely white desert across which a camel caravan draped voluptuously in veils moves slowly with a kind of mincing melancholy, the steamy jungles of India opening before British officers in white, young officers, the mysteries of English drawing-rooms cracking before the quick, humorless smirk of a wise young woman from America. . . .

The doctor says, What’s this? That’s an application to join the White Fathers, missionaries to the nomadic tribes of the Sahara and chaplains to the French Foreign Legion. Oh, yeh? French Foreign Legion, is it? Do you know the preferred form of transportation in the Sahara Desert? Trains? No. It’s the camel. Do you know what a camel is? It has a hump. It has more than a hump. It has a nasty, mean disposition and its teeth are green with gangrene and it bites. Do you know where it bites? In the Sahara? No, you omadhaun. It bites your shoulder, rips it right off. Leaves you standing there tilted in the Sahara.

She tried to steal the desert. She’s guilty. Look no farther than her camel toe.

Don't tell the camel about the desert! Save your breath! Be born in the desert! Live in the desert! Only then can you speak to the camel about the desert!

All of these heaviest things the carrying spirit takes upon itself, like a loaded camel that hurries into the desert, thus it hurries into its desert.

Camels came into town from the desert, with long sad steps, carrying sand in their yellow hair, looking far into the distance, with eyes that had seen eternity.

The CDC could recommend condomless sex with camels, and some people would go out and fuck desert horses. Try not to get sand in your vagina.

Do not regret the passing of the camel and the caravan. The Sahara has changed, but it remains a desert without compromise, the world in its extreme. There is no place as dry and hot and hostile.

They glided out of the heat-haze on their camels like specters. There were twenty of them, and they were Tuareg. Their faces were hidden by black veils that left only slits for the eyes, and they wore purple robes that fluttered in the desert wind. They carried swords, muskets and seven-foot iron spears, and wore stilettos in sheaths on their left forearms. They were an impressive, sinister sight.

. . . it was these desperate inexperienced bitches, he thought, who never banded together but fought everyone and themselves and were like camels, they could go on for days without one sup of encouragement. Under their humps they had tanks of self-confidence so that they could cross any desert area of arid prickly pear without one compliment, or dewdrop as they called it in his family, to uphold them.

Nietzsche’s words that relate to this with respect to masks and the processes of life. He speaks of three stages in the life of the spirit incarnate in each of us. Three transformations of the spirit, he calls it. The first is that of the camel which gets down on its knees and asks, “Put a load on me.” That’s the period of these dear little children. This is the just-born life that has come in and is receiving the imprint of the society. The primary mask. “Put a load on me. Teach me what I must know to live in this society.” Once heavily loaded, the camel struggles to its feet and goes out into the desert — into the desert of the realization of its own individual nature. This must follow the reception of the culture good. It must not precede it. First is humility, and obedience, and the reception of the primary mask. Then comes the turning inward, which happens automatically in adolescence, to find your own inward life. Nietzsche calls this the transformation of the camel into a lion. Then the lion attacks a dragon; and the dragon’s name is Thou Shalt. The dragon is the concretization of all those imprints that the society has put upon you. The function of the lion is to kill the dragon Thou Shalt. On every scale is a “Thou Shalt,” some of them dating from 2000 b.c., others from this morning’s newspaper. And, when the dragon Thou Shalt has been killed — that is to say, when you have made the transition from simple obedience to authority over your own life — the third transformation is to that of being a child moving spontaneously out of the energy of its own center. Nietzsche calls it a wheel rolling out of its own center.

One of the obvious implications is that a person will have to face the fact that she cannot meet other people’s expectations. This signals the end of what might be called the “camel” phase of human development. I believe it was Nietschze who suggested that for the first part of life, we are camels, trudging through the desert, accepting on our backs everybody’s “shoulds” and “don’ts.” Camels only know how to spit; they don’t think for themselves or talk back. As the camel dies, a lion is born in its place. Lions discover both their roar and the art of preening. The lion may be a little shaky at first, so support and encouragement are vital. But once the camel begins to die (e.g., signaled by depression), there is no turning back. Symptoms occupy the space between the death of the camel and the birth of the lion. A therapist can be a good midwife during this liminal phase.

But the boy was quiet. He was at home with the silence of the desert, and he was content just to look at the trees. He still had a long way to go to reach the Pyramids, and someday this morning would just be a memory. But this was the present moment - the party the camel driver had mentioned - and he wanted to live it as he did the lessons of his past and hid dreams of the future. Although the vision of the date palms would someday be just a memory, right now it signified shade, water, and a refuge from the war. Yesterday, the camel's groan signaled danger, and now a row of date palms could herald a miracle. The world speaks many languages, the boy thought.

...he knows it is a city, but he thinks of it as a camel from whose pack hang wineskins and bags of candies fruit, date wine, tobacco leaves, and already he sees himself as the head of a long caravan taking him away from the desert of the sea, toward oases of fresh water in the palm trees' jagged shade, toward palaces of thick, whitewashed walls, tiled courts where girls are dancing barefoot, moving their arms, half-hidden by their veils, half-revealed.

So much had changed in the intervening years. So much had been lost. Tents had been replaced with concrete and mud-brick, camels with 4x4s, nomadic freedom with taxes and identity cards and paperwork and all manner of bureaucratic restrictions. For all that they remained Bedouin at heart, desert dwellers and desert travellers, and they had only to come out here for a few hours to remind themselves of the fact, to reconnect with their illustrious heritage.

How should those of us of no great education challenge him at table when he compared the efficiency of lions and camels and arrived at the conclusion that the carnivorous lion was far less efficient than the camel in the desert, which ate plants and grass.

When I close my eyes to see, to hear, to smell, to touch a country I have known, I feel my body shake and fill with joy as if a beloved person had come near me. A rabbi was once asked the following question: ‘When you say that the Jews should return to Palestine, you mean, surely, the heavenly, the immaterial, the spiritual Palestine, our true homeland?’ The rabbi jabbed his staff into the ground in wrath and shouted, ‘No! I want the Palestine down here, the one you can touch with your hands, with its stones, its thorns and its mud!’ Neither am I nourished by fleshless, abstract memories. If I expected my mind to distill from a turbid host of bodily joys and bitternesses an immaterial, crystal-clear thought, I would die of hunger. When I close my eyes in order to enjoy a country again, my five senses, the five mouth-filled tentacles of my body, pounce upon it and bring it to me. Colors, fruits, women. The smells of orchards, of filthy narrow alleys, of armpits. Endless snows with blue, glittering reflections. Scorching, wavy deserts of sand shimmering under the hot sun. Tears, cries, songs, distant bells of mules, camels or troikas. The acrid, nauseating stench of some Mongolian cities will never leave my nostrils. And I will eternally hold in my hands – eternally, that is, until my hands rot – the melons of Bukhara, the watermelons of the Volga, the cool, dainty hand of a Japanese girl… For a time, in my early youth, I struggled to nourish my famished soul by feeding it with abstract concepts. I said that my body was a slave and that its duty was to gather raw material and bring it to the orchard of the mind to flower and bear fruit and become ideas. The more fleshless, odorless, soundless the world was that filtered into me, the more I felt I was ascending the highest peak of human endeavor. And I rejoiced. And Buddha came to be my greatest god, whom I loved and revered as an example. Deny your five senses. Empty your guts. Love nothing, hate nothing, desire nothing, hope for nothing. Breathe out and the world will be extinguished. But one night I had a dream. A hunger, a thirst, the influence of a barbarous race that had not yet become tired of the world had been secretly working within me. My mind pretended to be tired. You felt it had known everything, had become satiated, and was now smiling ironically at the cries of my peasant heart. But my guts – praised be God! – were full of blood and mud and craving. And one night I had a dream. I saw two lips without a face – large, scimitar-shaped woman’s lips. They moved. I heard a voice ask, ‘Who if your God?’ Unhesitatingly I answered, ‘Buddha!’ But the lips moved again and said: ‘No, Epaphus.’ I sprang up out of my sleep. Suddenly a great sense of joy and certainty flooded my heart. What I had been unable to find in the noisy, temptation-filled, confused world of wakefulness I had found now in the primeval, motherly embrace of the night. Since that night I have not strayed. I follow my own path and try to make up for the years of my youth that were lost in the worship of fleshless gods, alien to me and my race. Now I transubstantiate the abstract concepts into flesh and am nourished. I have learned that Epaphus, the god of touch, is my god. All the countries I have known since then I have known with my sense of touch. I feel my memories tingling, not in my head but in my fingertips and my whole skin. And as I bring back Japan to my mind, my hands tremble as if they were touching the breast of a beloved woman.

Who cares,' cried Van, 'who cares about all those stale myths, what does it matter—Jove or Jehovah, spire or cupola, mosques in Moscow, or bronzes and bonzes, and clerics, and relics, and deserts with bleached camel ribs? They are merely the dust and mirages of the communal mud.

Images surround us; cavorting broadcast in the minds of others, we wear the motley tailored by their bad digestions, the shame and failure, plague pandemics and private indecencies, unpaid bills, and animal ecstasies remembered in hospital beds, our worst deeds and best intentions will not stay still, scolding, mocking, or merely chattering they assail each other, shocked at recognition. Sometimes simplicity serves, though even the static image of Saint John Baptist received prenatal attentions (six months along, leaping for joy in his mother's womb when she met Mary who had conceived the day before): once delivered he stands steady in a camel's hair loincloth at a ford in the river, morose, ascetic on locusts and honey, molesting passers-by, upbraiding the flesh on those who wear it with pleasure. And the Nazarene whom he baptized? Three years pass, in a humility past understanding: and then death, disappointed? unsuspecting? and the body left on earth, the one which was to rule the twelve tribes of Israel, and on earth, left crying out - My God, why dost thou shame me? Hopelessly ascendent in resurrection, the image is pegged on the wind by an epileptic tentmaker, his strong hands stretch the canvas of faith into a gaudy caravanserai, shelter for travelers wearied of the burning sand, lured by forgetfulness striped crimson and gold, triple-tiered, visible from afar, redolent of the east, and level and wide the sun crashes the fist of reality into that desert where the truth still walks barefoot.

The hour passed in jewels and alleys and winds from the Egyptian desert. The sun was golden and the Nile was muddy where it lapped down to the deltas, and there was someone very young and very quick at the top of the pyramid, laughing, calling to him to come on up the shadowy side into the sun, and he was climbing, she putting her hand down to help him up the last step, and then they were laughing on camel back, loping toward the great stretched bulk of the Sphinx, and late at night, in the native quarter, there was the tinkle of small hammers on bronze and silver, and music from some stringed instruments fading away and away and away . . .

why no other man shivers so horribly when the night-wind rattles the windows. When I came upon it in the ghastly stillness of unending sleep it looked at me, chilly from the rays of a cold moon amidst the desert’s heat. And as I returned its look I forgot my triumph at finding it, and stopped still with my camel to wait for the dawn.

Seeds achieve their highest potential in dirt. Birds achieve their highest potential in air. Fish achieve their highest potential in water. Stars achieve their highest potential in darkness. Serpents achieve their highest potential in grass. Monkeys achieve their highest potential in trees. Bats achieve their highest potential in caves. Flowers achieve their highest potential in soil. Worms achieve their highest potential in clay. Crocodiles achieve their highest potential in rivers. Sheep achieve their highest potential in pastures. Termites achieve their highest potential in woodlands. Sharks achieve their highest potential in oceans. Vultures achieve their highest potential in droughts. Sharks achieve their highest potential in oceans. Spiders achieve their highest potential in wildernesses. Camels achieve their highest potential in deserts. Wolves achieve their highest potential in forests. Foxes achieve their highest potential in bushes. Lions achieve their highest potential in jungles.

I don’t quite know why, but I felt somehow that Linda had been once more deceived in her emotions, that this explorer in the sandy waste had seen only another mirage. The lake was there, the trees were there, the thirsty camels had gone down to have their evening drink; alas, a few steps forward would reveal nothing but dust and desert as before.

My months in the Scrubs were a kind of desert in time: beyond their strict and ascetic routines they were featureless, and it is hard in retrospect to know what one did on any day or even in any month. I had had, of course, some experience of deserts, even a taste for them, and knew how to fall back, like a camel on its fat, on an inner reserve of fantasy and contemplation.

The camel-breeding nomads’ labour was hard and required well-tested skills. They had to know how to exploit their pastures, drive camels from one grazing area to another, treat the animals when they were sick, milk the female camels, cut the wool and so on. Younger camels were trained to perform various tasks and to walk saddled and loaded. The bedouin dug and maintained wells in the desert.

There is a saying in the Middle East that goes something like this: “My grandfather rode a camel, my father drove a car, I travel on a jet, and my grandchild will ride a camel.” Not necessarily. The deserts of the Middle East and North Africa have more solar potential per square inch than any other region in the world—more energy potential, in fact, than all of the oil ever extracted from deep beneath its sand dunes. The

I went to Cairo, to the Giza plateau, and stood beside desert nomads and their silk-draped camels at the foot of the Great Sphinx, all of us squinting up into its eternally open eyes. The sun hammered down on my head, the same sun that hammered down on the thousands of men who built these pyramids, and the millions of visitors who came after. Not one of them was remembered, I thought. All is vanity, says the Bible. All is now, says Zen. All is dust, says the desert.

Are you actually aware why there are camels in the desert and no giraffes?' asked Assad. ... 'The answer is simple. If there were giraffes in the desert they'd die of sorrow.' 'Aha! And why's that?' 'Because they're so tall, they'd know that there was just endless sand as far as the eye could see. Fortunately for the camel, it doesn't know this, so it trudges on assuming that an oasis is just around the corner.' Carl nodded. 'I understand. You feel like a giraffe in the desert, right?' 'Yes, a bit. Just right now.

A shark does not ask for permission to rule the waters. A bear does not ask for permission to rule the woods. A wolf does not ask for permission to rule the forest. A camel does not ask for permission to rule the desert. A lion does not ask for permission to rule the jungle. Trees do not ask for permission to rule woodlands. Gravel does not ask for permission to rule mountains. Light does not ask for permission to rule summer. Wind does not ask for permission to rule autumn. Snow does not ask for permission to rule winter. Water does not ask for permission to rule the sea. Plants do not ask for permission to rule rainforests. Animals do not ask for permission to rule wildernesses. Stars do not ask for permission to rule the sky. Nature does not ask for permission to rule the world. An eagle achieves more than a turkey in a lifetime. A leopard achieves more than a hyena in a lifetime. A fox achieves more than a rabbit in a lifetime. A falcon achieves more than a vulture in a lifetime. A lion achieves more than a sheep in a lifetime. A leader achieves more than a student in a lifetime. A saint achieves more than a sinner in a lifetime. A prophet achieves more than a priest in a lifetime. A master achieves more than a disciple in a lifetime. A conqueror achieves more than a warrior in a lifetime. A hero achieves more than a villain in a lifetime. A maestro achieves more than an apprentice in a lifetime. A genius achieves more than a talent in a lifetime. A star achieves more than a critic in a lifetime. A legend achieves more than a champion in a lifetime.

while Prickle had the lean, weathered look of a dragon who’d been living on her own in the desert for two years. “Please,” Palm begged. “Can you help me?” Prickle surveyed her coldly. Palm remembered the fight they’d had the first day Smolder stopped by the kitchen to compliment the camel stew. Prickle had seen the spark between them long before Palm realized that it was mutual. She’d thought it was innocent enough, having a crush on the handsome SandWing prince, and that Prickle was overreacting. Until he came back … and then came back

Many Englishmen have written about camels. When I open a book and see the familiar disparagement, the well-worn humour, I realize that the author's knowledge of them is slight, that he has never lived among the Bedu, who know the camel's worth: 'Ata Allah', or 'God's gift', they call her, and it is her patience that wins the Arab's heart. I have never seen a Bedu strike or ill-treat a camel. Always the camel's needs come first. It is not only that the Bedu's existence depends upon the welfare of his animals, but that he has a real affection for them.

Have you heard the songs they sing here in Kilanga?” he asked. “They’re very worshipful. It’s a grand way to begin a church service, singing a Congolese hymn to the rainfall on the seed yams. It’s quite easy to move from there to the parable of the mustard seed. Many parts of the Bible make good sense here, if only you change a few words.” He laughed. “And a lot of whole chapters, sure, you just have to throw away.” “Well, it’s every bit God’s word, isn’t it?” Leah said. “God’s word, brought to you by a crew of romantic idealists in a harsh desert culture eons ago, followed by a chain of translators two thousand years long." Leah stared at him. “Darling, did you think God wrote it all down in the English of King James himself?” “No, I guess not.” “Think of all the duties that were perfectly obvious to Paul or Matthew in that old Arabian desert that are pure nonsense to us now. All that foot washing, for example. Was it really for God’s glory, or just to keep the sand out of the house?” Leah sat narrow-eyed in her chair, for once stumped for the correct answer. “Oh, and the camel. Was it a camel that could pass through the eye of a needle more easily than a rich man? Or a coarse piece of yarn? The Hebrew words are the same, but which one did they mean? If it’s a camel, the rich man might as well not even try. But if it’s the yarn, he might well succeed with a lot of effort, you see?” He leaned forward toward Leah with his hands on his knees. “Och, I shouldn’t be messing about with your thinking this way, with your father out in the garden. But I’ll tell you a secret. “When I want to take God at his word exactly, I take a peep out the window at His Creation. Because that, darling, He makes fresh for us every day, without a lot of dubious middle managers.

the impression made upon them by the first view of a camel equipped and loaded for the desert. Custom, so fatal to other novelties, affects this feeling but little. At the end of long journeys with caravans, after years of residence with the Bedawin, the Western-born, wherever they may be, will stop and wait the passing of the stately brute. The charm is not in the figure, which not even love can make beautiful; nor in the movement, the noiseless stepping, or the broad careen. As is the kindness of the sea to a ship, so that of the desert to its creature. It clothes him with all its mysteries;

Mecca is a lot farther away than the Pyramids. When I was young, all I wanted to do was put together enough money to start this shop. I thought that someday I’d be rich, and could go to Mecca. I began to make some money, but I could never bring myself to leave someone in charge of the shop; the crystals are delicate things. At the same time, people were passing my shop all the time, heading for Mecca. Some of them were rich pilgrims, traveling in caravans with servants and camels, but most of the people making the pilgrimage were poorer than I. “All who went there were happy at having done so. They placed the symbols of the pilgrimage on the doors of their houses. One of them, a cobbler who made his living mending boots, said that he had traveled for almost a year through the desert, but that he got more tired when he had to walk through the streets of Tangier buying his leather.” “Well, why don’t you go to Mecca now?” asked the boy. “Because it’s the thought of Mecca that keeps me alive. That’s what helps me face these days that are all the same, these mute crystals on the shelves, and lunch and dinner at that same horrible café. I’m afraid that if my dream is realized, I’ll have no reason to go on living.

The forest reveals what was in the seed. The hen reveals what was in the egg. The storm reveals what was in the clouds. The light reveals what was in the star. The perfume reveals what was in the flower. The honey reveals what was in the bee. The fruit reveals what was in the tree. The rose reveals what was in the thorn. The web reveals what was in the spider. The butterfly reveals what was in the caterpillar. The venom reveals what was in the serpent. The pearl reveals what was in the oyster. The diamond reveals what was in the rock. The flame reveals what was in the spark. The nest reveals what was in the bird. The roar reveals what was in the lion. The leaf reveals what was in the plant. The fire reveals what was in the wood. The droplet reveals what was in the ocean. The rainbow reveals what was in the storm. The ocean reveals what was in the shark. The desert reveals what was in the camel. The sky reveals what was in the eagle. The jungle reveals what was in the elephant. The team reveals what was in the coach. The flock reveals what was in the shepherd. The crew reveals what was in the captain. The army reveals what was in the general. The tower reveals what was in the architect. The sculpture reveals what was in the sculptor. The painting reveals what was in the painter. The symphony reveals what was in the composer. The sensation reveals what was in the body. The tongue reveals what was in the mind. The action reveals what was in the heart. The character reveals what was in the soul. Spring reveals what was in winter. Summer reveals what was in spring. Autumn reveals what was in summer. Summer reveals what was in spring. The past reveals what was in the beginning. The present reveals what was in the past. The future reveals what was in the present. The afterlife reveals what was in the future.

The waiting room, like most waiting rooms, was deserted and unremarkable. The benches were miserably uncomfortable, the ashtrays swollen with waterlogged cigarette butts, the air stale. On the walls were travel posters and most-wanted lists. The only other people there were an old man wearing a camel-color sweater and a mother with her four-year-old son. The old man sat glued in position, poring through a literary magazine. He turned the pages as slowly as if he were peeling away adhesive tape. Fifteen minutes from one page to the next. The mother and child looked like a couple whose marriage was on the rocks.

Or else you can say, like the camel driver who took me there: "I arrived here in my first youth, one morning, many people were hurrying along the streets toward the market, the women had fine teeth and looked you straight in the eye, three soldiers on a platform played the trumpet, and all around wheels turned and colored banners fluttered in the wind. Before then I had known only the desert and the caravan routes. In the years that followed, my eyes returned to contemplate the desert expanses and the caravan routes; but now I know this path is only one of the many that opened before me on that morning in Dorothea.

I’ve lived near here at several different stretches across time, but once, when I lived here a few hundred years ago, I had a camel I named Oded. He was just about the laziest creature ever to talk the Earth. He would pass out when I was in the middle of feeding him, and making it to the closest Bedouin camp for tea was a minor miracle. But when I first met you in that lifetime-“ “Oded broke into a run,” Luce said without thinking. “I screamed because I thought he was going to trample me. You said you’d never seen him move like that.” “Yeah, well,” Daniel said. “He liked you.” They paused and looked at each other, and Daniel started laughing when Luce’s jaw dropped. “I did it!” she cried out. “It was just there, in my memory, a part of me. Like it happened yesterday. I came to me without thinking!” It was miraculous. All those memories from all those lives that had been lost each time Lucinda died in Daniel’s arms were somehow finding their way back to her, the way Luce always found her way back to Daniel. No. She was finding her way to them. It was like a gate had been left open after Luce’s quest through the Announcers. Those memories stayed with her, from Moscow to Helston to Egypt. Now more were becoming available. She had a sudden, keen sense of who she was-and she wasn’t just Luce Price from Thunderbolt, Georgia. She was every girl she’d ever been, an amalgamation of experience, mistakes, achievements, and, above all, love. She was Lucinda. “Quick,” she said to Daniel. “Can we do another?” “Okay, how about another desert life? You were living in the Sahara when I found you. Tall and gangly and the fastest runner in your village. I was passing through one day, on my way to visit Roland, and I stopped for the night at the closest spring. All the other men were very distrustful of me, but-“ “But my father paid you three zebra skins for the knife you had in your satchel!” Daniel grinned. “He drove a hard bargain.” “This is amazing,” she said, nearly breathless. How much more did she have in her that she didn’t know about? How far back could she go? She pivoted to face him, drawing her knees against her chest and leaning in so that their foreheads were almost touching. “Can you remember everything about our pasts?” Daniel’s eyes softened at the corners. “Sometimes the order of things gets mixed up in my head. I’ll admit, I don’t remember long stretches of time I’ve spent alone, but I can remember every first glimpse of your face, every kiss of your lips, every memory I’ve ever made with you.

Epilogue to Book I. Alas! the forbidden fruits were eaten, And thereby the warm life of reason was congealed. A grain of wheat eclipsed the sun Of Adam, l Like as the Dragon's tail 2 dulls the brightness of the moon. Behold how delicate is the heart, that a morsel of dust Clouded its moon with foul obscurity! When bread is "substance," to eat it nourishes us; When 'tis empty "form," it profits nothing. Like as the green thorn which is cropped by the camel, And then yields him pleasure and nutriment; When its greenness has gone and it becomes dry, If the camel crops that same thorn in the desert, It wounds his palate and mouth without pity, As if conserve of roses should turn to sharp swords. When bread is "substance," it is as a green thorn; When 'tis "form," 'tis as the dry and coarse thorn. And thou eatest it in the same way as of yore Thou wert wont to eat it, O helpless being, Eatest this dry thing in the same manner, After the real "substance" is mingled with dust; It has become mingled with dust, dry in pith and rind. O camel, now beware of that herb! The Word is become foul with mingled earth; The water is become muddy; close the mouth of the well, Till God makes it again pure and sweet; Yea, till He purifies what He has made foul. Patience will accomplish thy desire, not haste. Be patient, God knows what is best.

The wine would be copious, the conversation scintillating, and the amenities deluxe. How could he say no? The answer, as always: money, money, money. Lewis relayed the cost, all inclusive, and, though the amount was staggering (Less checked twice to be sure it was not in Moroccan dirhams), he was, as always, already too much in love. Bedouin music was already playing in his ears; camels were already grunting in the darkness; he was already standing up from embroidered pillows and walking out into the desert night, champagne in hand, to let the floury Sahara warm his toes as, above him, the Milky Way glowed with his birthday candles. For it was somewhere in the Sahara that Arthur Less would turn fifty. He swore he would not be alone. Memories of his fortieth, wandering the broad avenues of Las Vegas, still came to him in worser moments. He would not be alone.

A businessman buys a business and tries to operate it. He does everything that he knows how to do but just cannot make it go. Year after year the ledger shows red, and he is not making a profit. He borrows what he can, has a little spirit and a little hope, but that spirit and hope die and he goes broke. Finally, he sells out, hopelessly in debt, and is left a failure in the business world. A woman is educated to be a teacher but just cannot get along with the other teachers. Something in her constitution or temperament will not allow her to get along with children or young people. So after being shuttled from one school to another, she finally gives up, goes somewhere and takes a job running a stapling machine. She just cannot teach and is a failure in the education world. I have known ministers who thought they were called to preach. They prayed and studied and learned Greek and Hebrew, but somehow they just could not make the public want to listen to them. They just couldn’t do it. They were failures in the congregational world. It is possible to be a Christian and yet be a failure. This is the same as Israel in the desert, wandering around. The Israelites were God’s people, protected and fed, but they were failures. They were not where God meant them to be. They compromised. They were halfway between where they used to be and where they ought to be. And that describes many of the Lord’s people. They live and die spiritual failures. I am glad God is good and kind. Failures can crawl into God’s arms, relax and say, “Father, I made a mess of it. I’m a spiritual failure. I haven’t been out doing evil things exactly, but here I am, Father, and I’m old and ready to go and I’m a failure.” Our kind and gracious heavenly Father will not say to that person, “Depart from me—I never knew you,” because that person has believed and does believe in Jesus Christ. The individual has simply been a failure all of his life. He is ready for death and ready for heaven. I wonder if that is what Paul, the man of God, meant when he said: [No] other foundation can [any] man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. If any man’s work abide which he hath built thereupon, he should receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire (1 Cor. 3:11-15). I think that’s what it means, all right. We ought to be the kind of Christian that cannot only save our souls but also save our lives. When Lot left Sodom, he had nothing but the garments on his back. Thank God, he got out. But how much better it would have been if he had said farewell at the gate and had camels loaded with his goods. He could have gone out with his head up, chin out, saying good riddance to old Sodom. How much better he could have marched away from there with his family. And when he settled in a new place, he could have had “an abundant entrance” (see 2 Pet. 1:11). Thank God, you are going to make it. But do you want to make it in the way you have been acting lately? Wandering, roaming aimlessly? When there is a place where Jesus will pour “the oil of gladness” on our heads, a place sweeter than any other in the entire world, the blood-bought mercy seat (Ps. 45:7; Heb. 1:9)? It is the will of God that you should enter the holy of holies, live under the shadow of the mercy seat, and go out from there and always come back to be renewed and recharged and re-fed. It is the will of God that you live by the mercy seat, living a separated, clean, holy, sacrificial life—a life of continual spiritual difference. Wouldn’t that be better than the way you are doing it now?

The TRPV1 sensor, which detects painful heat, is also tuned to the needs of its owners, and especially to their body temperatures. It activates at 45°C (113°F) in chickens, 42°C (108°F) in mice and humans, 38°C (100°F) in frogs, and 33°C (91°F) in zebrafish (which might have no use for a cold sensor but clearly benefit from a hot one). Each species has its own definition of hot. The temperature at which we live would be painful to a zebrafish. The temperature that would start to agonize a mouse wouldn’t bother a chicken. And even chickens are overshadowed by two species that have the least sensitive versions of TRPV1 thus far tested, enabling them to shrug off heat that other creatures can’t bear. For obvious reasons, one of these is the desert-dwelling Bactrian camel. Unexpectedly, the second is—drumroll, please—the thirteen-lined ground squirrel! The unassuming rodent that I held not only can cope with temperatures that are close to freezing but also can abide extreme heat.

To live a dispassionate and cultured life in the open air of ideas, reading, dreaming and thinking of writing -- a life so slow it constantly verges on tedium, but pondered enough never to find itself there. To live this life far from emotions and thought, living it only in the thought of emotion and in the emotion of thoughts. To goldenly stagnate in the sun, like a murky pond surrounded by flowers. To possess, in the shade, that nobility of spirit that makes no demands on life. To be in the whirl of the worlds like dust of flowers, sailing through the afternoon air on an unknown wind and falling, in the torpor of dusk, wherever it falls, lost among larger things. To be this with a sure understanding, neither happy nor sad, grateful to the sun for its brilliance and to the stars for their remoteness. To be no more, have no more, want no more... The music of the hungry beggar, the song of the blind man, the relic of the unknown wayfarer, the tracks in the desert of the camel without burden or destination...

Just then he heard the sweet tinkle of bells followed by the sound of four camels plodding towards him from the main roadway. Two were snowy in complexion and all four were straddled by men also dressed in white. They approached the inn and the riders drew their mounts to a halt. Guo Jing noticed the finely embroidered cushions padding the saddles. Guo Jing was a child of the steppes deserts, but white camels were rare, and he had never seen such fine animals. He could not take his eyes off them. The riders were only a few years older than him, in their early twenties he guessed, each one as delicately handsome as the last. They leaped from the camels and made for the inn. Guo Jing was enraptured by their expensive robes, fringed at the neck by the finest fox fur. One of the young men glanced toward Guo Jing, blushed and lowered his head. Another glared at him and growled, “What are you staring at, little boy?” Flustered, Guo Jing looked away. He heard them laugh. “Congratulations,” one of them mocked in a girlish voice. “He likes you.

I stepped from the desert doorway with nothing except the clothes on my back and a shoulder bag filled with notebooks—blue-lined paper pads bound together with rubber bands and stained with my sweat, with camel shit, by smears of my own blood. The pages crazed with jottings about devastating heat. The bearings for remote wells. Inked maps of pilgrim roads. The divinations of Bedouin fire cures. Mile upon mile of sentences from an austere kingdom still largely closed to the world. I walked along the concrete highway and spotted the first alcoholic artifacts I had seen in seven months (bottles, cans), past a large potash mine, and up the wrinkled coast to a tourist town. I saw women in colorful sarongs. Some drove cars. Nobody watched me. I floated out of a desert wadi like windblown trash. I found an ATM. I asked directions to a posh hotel with knockoff Mies van der Rohe tubular furniture in the lobby. Men gave camel rides to tourists outside. “And where”—asked the clerk, without the least curiosity, as I signed the paperwork—”are you coming from, Mr. Salopek?

Whence came Natohk?” rose the Shemite’s vibrant whisper. “Out of the desert on a night when the world was blind and wild with mad clouds driven in frenzied flight across the shuddering stars, and the howling of the wind was mingled with the shrieking of the spirits of the wastes. Vampires were abroad that night, witches rode naked on the wind, and werewolves howled across the wilderness. On a black camel he came, riding like the wind, and an unholy fire played about him, the cloven tracks of the camel glowed in the darkness. When Natohk dismounted before Set’s shrine by the oasis of Aphaka, the beast swept into the night and vanished. And I have talked with tribesmen who swore that it suddenly spread gigantic wings and rushed upward into the clouds, leaving a trail of fire behind it. No man has seen that camel since that night, but a black brutish man-like shape shambles to Natohk’s tent and gibbers to him in the blackness before dawn. I will tell you, Conan, Natohk is – look, I will show you an image of what I saw that day by Shushan when the wind blew aside his veil!

per hour. Handbrake knew that he could keep up with the best of them. Ambassadors might look old-fashioned and slow, but the latest models had Japanese engines. But he soon learned to keep it under seventy. Time and again, as his competitors raced up behind him and made their impatience known by the use of their horns and flashing high beams, he grudgingly gave way, pulling into the slow lane among the trucks, tractors and bullock carts. Soon, the lush mustard and sugarcane fields of Haryana gave way to the scrub and desert of Rajasthan. Four hours later, they reached the rocky hills surrounding the Pink City, passing in the shadow of the Amber Fort with its soaring ramparts and towering gatehouse. The road led past the Jal Mahal palace, beached on a sandy lake bed, into Jaipur’s ancient quarter. It was almost noon and the bazaars along the city’s crenellated walls were stirring into life. Beneath faded, dusty awnings, cobblers crouched, sewing sequins and gold thread onto leather slippers with curled-up toes. Spice merchants sat surrounded by heaps of lal mirch, haldi and ground jeera, their colours as clean and sharp as new watercolor paints. Sweets sellers lit the gas under blackened woks of oil and prepared sticky jalebis. Lassi vendors chipped away at great blocks of ice delivered by camel cart. In front of a few of the shops, small boys, who by law should have been at school, swept the pavements, sprinkling them with water to keep down the dust. One dragged a doormat into the road where the wheels of passing vehicles ran over it, doing the job of carpet beaters. Handbrake honked his way through the light traffic as they neared the Ajmeri Gate, watching the faces that passed by his window: skinny bicycle rickshaw drivers, straining against the weight of fat aunties; wild-eyed Rajasthani men with long handlebar moustaches and sun-baked faces almost as bright as their turbans; sinewy peasant women wearing gold nose rings and red glass bangles on their arms; a couple of pink-faced goras straining under their backpacks; a naked sadhu, his body half covered in ash like a caveman. Handbrake turned into the old British Civil Lines, where the roads were wide and straight and the houses and gardens were set well apart. Ajay Kasliwal’s residence was number

And it was only then that I realized what I had let myself in for, and only then I realized how bloody thick I had been not to have predicted it. It would seem that the combination of elements--woman, desert, camels, aloneness--hit some soft sport in this era's passionless, heartless, aching psyche. It fired the imaginations of people who seem themselves as alienated, powerless, unable to do anything about a world gone mad. And wouldn't it be my luck to pick just this combination. The reaction was totally unexpected and it was very, very weird. I was now public property. I was now a kind of symbol. I was now an object of ridicule for small-minded sexists, and I was a crazy, irresponsible adventurer (though not as crazy as I would have been had I failed). But worse than all that, I was now a mythical being who had done something courageous and outside the possibilities that ordinary people could hope for. And that was the antithesis of what I wanted to share. That anyone could do anything. If I could bumble my way across a desert, then anyone could do anything. And that was true especially for women, who have used cowardice for so long to protect themselves that it has become a habit.

A snake doesn't need feet in grass. A seed doesn't need eyes in soil. A bird doesn't need a parachute in air. A fish doesn't need a suit in water. A bee doesn't need sugar in a hive. A spider doesn't need thread in a bush. A flower doesn't need perfume in a garden. A bat doesn't need binoculars in a cave. A giraffe doesn't need a ladder in the woods. A cricket doesn't need a violin in nature. A camel doesn't need wheels in a desert. A wolf doesn't need a knife in a forest. A lion doesn't need a spear in a jungle. If you throw a bird off a cliff, you are helping it find its wings. If you throw a fish into water, you are helping it find its fins. If you throw a seed into soil, you are helping it find its roots. If you throw a bat into the dark, you are helping it find its eyes. If you throw a flower into dirt, you are helping it find its petals. If you throw a cub into the jungle, you are helping it find its fight. If you throw a camel into the desert, you are helping it find its stride. If you throw a scorpion into nature, you are helping it find its sting. If you throw a serpent into grass, you are helping it find its fangs. If you throw a wolf into the jungle, you are helping it find its bite.

Images surround us; cavorting broadcast in the minds of others, we wear the motley tailored by their bad digestions, the shame and failure, plague pandemics and private indecencies, unpaid bills, and animal ecstasies remembered in hospital beds, our worst deeds and best intentions will not stay still, scolding, mocking, or merely chattering they assail each other, shocked at recognition. Sometimes simplicity serves, though even the static image of Saint John Baptist received prenatal attentions (six months along, leaping for joy in his mother's womb when she met Mary who had conceived the day before): once delivered he stands steady in a camel's hair loincloth at a ford in the river, morose, ascetic on locusts and honey, molesting passers-by, upbraiding the flesh on those who wear it with pleasure. And the Nazarene whom he baptized? Three years pass, in a humility past understanding: and then death, disappointed? unsuspecting? and the body left on earth, the one which was to rule the twelve tribes of Israel, and on earth, left crying out—My God, why dost thou shame me? Hopelessly ascendant in resurrection, the image is pegged on the wind by an epileptic tentmaker, his strong hands stretch the canvas of faith into a gaudy caravanserai, shelter for travelers wearied of the burning sand, lured by forgetfulness striped crimson and gold, triple-tiered, visible from afar, redolent of the east, and level and wide the sun crashes the fist of reality into that desert where the truth still walks barefoot.

The Sailor-boy’s Gossip You say, dear mamma, it is good to be talking With those who will kindly endeavour to teach. And I think I have learnt something while I was walking Along with the sailor-boy down on the beach. He told me of lands where he soon will be going, Where humming-birds scarcely are bigger than bees, Where the mace and the nutmeg together are growing, And cinnamon formeth the bark of some trees. He told me that islands far out in the ocean Are mountains of coral that insects have made, And I freely confess I had hardly a notion That insects could world in the way that he said. He spoke of wide deserts where the sand-clouds are flying. No shade for the brow, and no grass for the feet; Where camels and travelers often lie dying, Gasping for water and scorching with heat. He told me of places away in the East, Where topaz, and ruby, and sapphires are found: Where you never are safe from the snake and the beast, For the serpent and tiger and jackal abound. I thought our own Thames was a very great stream, With its waters so fresh and its currents so strong; But how tiny our largest of rivers must seem To those he had sailed on, three thousand miles long. He speaks, dear mamma, of so many strange places, With people who neither have cities nor kings. Who wear skins on their shoulders, paint on their faces, And live on the spoils which their hunting-field brings. Oh! I long, dear mamma, to learn more of these stories, From books that are written to please and to teach, And I wish I could see half the curious glories The sailor-boy told me of down on the beach. Eliza Cook.

I’m going to guide you across the desert,” the alchemist said. “I want to stay at the oasis,” the boy answered. “I’ve found Fatima, and, as far as I’m concerned, she’s worth more than treasure.” “Fatima is a woman of the desert,” said the alchemist. “She knows that men have to go away in order to return. And she already has her treasure: it’s you. Now she expects that you will find what it is you’re looking for.” “Well, what if I decide to stay?” “Let me tell you what will happen. You’ll be the counselor of the oasis. You have enough gold to buy many sheep and many camels. You’ll marry Fatima, and you’ll both be happy for a year. You’ll learn to love the desert, and you’ll get to know every one of the fifty thousand palms. You’ll watch them as they grow, demonstrating how the world is always changing. And you’ll get better and better at understanding omens, because the desert is the best teacher there is. “Sometime during the second year, you’ll remember about the treasure. The omens will begin insistently to speak of it, and you’ll try to ignore them. You’ll use your knowledge for the welfare of the oasis and its inhabitants. The tribal chieftains will appreciate what you do. And your camels will bring you wealth and power. “During the third year, the omens will continue to speak of your treasure and your Personal Legend. You’ll walk around, night after night, at the oasis, and Fatima will be unhappy because she’ll feel it was she who interrupted your quest. But you will love her, and she’ll return your love. You’ll remember that she never asked you to stay, because a woman of the desert knows that she must await her man. So you won’t blame her. But many times you’ll walk the sands of the desert, thinking that maybe you could have left … that you could have trusted more in your love for Fatima. Because what kept you at the oasis was your own fear that you might never come back. At that point, the omens will tell you that your treasure is buried forever. “Then, sometime during the fourth year, the omens will abandon you, because you’ve stopped listening to them. The tribal chieftains will see that, and you’ll be dismissed from your position as counselor. But, by then, you’ll be a rich merchant, with many camels and a great deal of merchandise. You’ll spend the rest of your days knowing that you didn’t pursue your Personal Legend, and that now it’s too late. “You must understand that love never keeps a man from pursuing his Personal Legend. If he abandons that pursuit, it’s because it wasn’t true love … the love that speaks the Language of the World.

But peace, too, is a living thing and like all life it must wax and wane, accommodate, withstand trials, and undergo changes. Such was the case with the peace Josephus Famulus enjoyed. It was unstable, visible one moment, gone the next, sometimes near as a candle carried in the hand, sometimes as remote as a star in the wintry sky. And in time a new and special kind of sin and temptation more and more often made life difficult for him. It was not a strong, passionate emotion such as indignation or a sudden rush of instinctual urges. Rather, it seemed to be the opposite. It was a feeling very easy to bear in its initial stages, for it was scarcely perceptible; a condition without any real pain or deprivation, a slack, luke-warm, tedious state of the soul which could only be described in negative terms as a vanishing, a waning, and finally a complete absence of joy. There are days when the sun does not shine and the rain does not pour, but the sky sinks quietly into itself, wraps itself up, is gray but not black, sultry, but not with the tension of an imminent thunderstorm. Gradually, Joseph's days became like this as he approached old age. Less and less could he distinguish the mornings from the evenings, feast days from ordinary days, hours of rapture from hours of dejection. Everything ran sluggishly long in limp tedium and joylessness. This is old age, he thought sadly. He was sad because he had expected aging and the gradual extinction of his passions to bring a brightening and easing of his life, to take him a step nearer to harmony and mature peace of soul, and now age seemed to be disappointing and cheating him by offering nothing but this weary, gray, joyless emptiness, this feeling of chronic satiation. Above all he felt sated: by sheer existence, by breathing, by sleep at night, by life in his cave on the edge of the little oasis, by the eternal round of evenings and mornings, by the passing of travelers and pilgrims, camel riders and donkey riders, and most of all by the people who came to visit him, by those foolish, anxious, and childishly credulous people who had this craving to tell him about their lives, their sins and their fears, their temptations and self-accusations. Sometimes it all seemed to him like the small spring of water that collected in its stone basin in the oasis, flowed through grass for a while, forming a small brook, and then flowed on out into the desert sands, where after a brief course it dried up and vanished. Similarly, all these confessions, these inventories of sins, these lives, these torments of conscience, big and small, serious and vain, all of them came pouring into his ear, by the dozens, by the hundreds, more and more of them. But his ear was not dead like the desert sands. His ear was alive and could not drink, swallow, and absorb forever. It felt fatigued, abused, glutted. It longed for the flow and splashing of words, confessions, anxieties, charges, self-condemnations to cease; it longed for peace, death, and stillness to take the place of this endless flow.

A man decides to be a lawyer and spends years studying law and finally puts out his shingle. He soon finds something in his temperament that makes it impossible for him to make good as a lawyer. He is a complete failure. He is 50 years old, was admitted to the bar when he was 30, and 20 years later, he has not been able to make a living as a lawyer. As a lawyer, he is a failure. A businessman buys a business and tries to operate it. He does everything that he knows how to do but just cannot make it go. Year after year the ledger shows red, and he is not making a profit. He borrows what he can, has a little spirit and a little hope, but that spirit and hope die and he goes broke. Finally, he sells out, hopelessly in debt, and is left a failure in the business world. A woman is educated to be a teacher but just cannot get along with the other teachers. Something in her constitution or temperament will not allow her to get along with children or young people. So after being shuttled from one school to another, she finally gives up, goes somewhere and takes a job running a stapling machine. She just cannot teach and is a failure in the education world. I have known ministers who thought they were called to preach. They prayed and studied and learned Greek and Hebrew, but somehow they just could not make the public want to listen to them. They just couldn’t do it. They were failures in the congregational world. It is possible to be a Christian and yet be a failure. This is the same as Israel in the desert, wandering around. The Israelites were God’s people, protected and fed, but they were failures. They were not where God meant them to be. They compromised. They were halfway between where they used to be and where they ought to be. And that describes many of the Lord’s people. They live and die spiritual failures. I am glad God is good and kind. Failures can crawl into God’s arms, relax and say, “Father, I made a mess of it. I’m a spiritual failure. I haven’t been out doing evil things exactly, but here I am, Father, and I’m old and ready to go and I’m a failure.” Our kind and gracious heavenly Father will not say to that person, “Depart from me—I never knew you,” because that person has believed and does believe in Jesus Christ. The individual has simply been a failure all of his life. He is ready for death and ready for heaven. I wonder if that is what Paul, the man of God, meant when he said: [No] other foundation can [any] man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. If any man’s work abide which he hath built thereupon, he should receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire (1 Cor. 3:11-15). I think that’s what it means, all right. We ought to be the kind of Christian that cannot only save our souls but also save our lives. When Lot left Sodom, he had nothing but the garments on his back. Thank God, he got out. But how much better it would have been if he had said farewell at the gate and had camels loaded with his goods. He could have gone out with his head up, chin out, saying good riddance to old Sodom. How much better he could have marched away from there with his family. And when he settled in a new place, he could have had “an abundant entrance

He looks through the windscreen at nothing. They are returning to Cuba. The announcement came after the droids withdrew. An auto-animated voice. It did not proclaim their furlough a success or failure. Ibn al Mohammed does not know if the others will accept implantation. He believes they will not, as he will not. Temptation is legion, yet what does it mean? He is not of Satan’s world. What would implantation bring except ceaseless surveillance within a greater isolation? That, and the loss of his soul. Sun-struck and empty, so immense it frightens, the desert is awesome in its indifference. Even as he stares at it, Ibn al Mohammed wonders why he does so. The life that clings to it is sparse, invisible, death-threatened. Perhaps they will cast him out just here, he and all others who do not cooperate. No matter: he has lived in such a place. Sonora is not the same as Arabia, or North Africa, or The Levant, yet its climate and scant life pose challenges that to him are not unfamiliar. Ibn al Mohammed believes he would survive, given a tent, a knife, a vessel in which to keep water, a piece of flint. Perhaps they will grant these necessities. A knife, they might yet withhold. As if, wandering in so complete a desolation, he might meet someone he would want to hurt. As he watches, images cohere. Human figures made small by distance, yet he knows them. His mother, in a dark, loose-fitting, simple abaya. How does he recognize her, in the anonymous dress? Ibn al Mohammed has not seen his mother in a dozen years. He knows her postures, movements she was wont to make. He sees his sisters, also wearing abayas and khimars. What are they doing? Bending from the waist, they scrounge in the sand. Asna, the eldest, gentle Halima, Nasirah, who cared for him when he was young. They are gathering scraps and remants, camel chips for a fire. Where is their house? Why are they alone? It seems they have remained unmarried—yet what is he seeing? Is it a moment remembered, a vision of the past? Or are these ghosts, apparitions summoned by prophetic sight? Perhaps it is a mirage only. His sisters seem no older than when he left. Is it possible? His mother only appears to have aged. She is shrunken, her back crooked. Anah Kifah, who is patient and struggles. He wonders how they do not see the ship, this great craft that flies across the sky. The ship is in the sky, their eyes are on the ground. That is why they do not see it. Or his windscreen view is magnified, and Halima and Nasirah and Asna and Anah Kifah are much farther away than they seem, and the ship is a vanishing dot on an unremarked horizon. If he called, they would not hear. Also, there is the glass. Still, he wishes to call to them. What is best to say? “Mother … Mother.” Anah Kifah does not lift her head. His words strike the windscreen and fall at his feet, are carried away by wind, melt into air. “Nasirah? It is Ibn. Do you hear me? Halima? Halima, I can see you. I see all my sisters. I see my mother. Asna? How has it been with you? Do you hear me? It is Ibn. I am here—far away, yet here, and I shall come back. They cannot lock me always in a cage, God willing. In a month, in a year, I shall be free. Keep faith. Always know God is with you. God is great. God protects me. God gives me strength to endure their tortures. One day, God will speed my return.” The women do not lift their heads. They prod the sand, seemingly indifferent to what they find. Straining toward them, Ibn al Mohammed cries out, “Mother! Nasirah! I am alive! I am alive!” [pp. 160-162]

A guy was riding through the desert on his camel. He had been traveling so long that he felt really horny. There were no women in the desert, so the man turned to his camel—but every time he tried to have sex with his camel, the animal ran away. The man had no choice but to run after the camel, get back on, and start to ride again. After crossing the entire desert, still feeling frustrated, the man came to a road. There was a broken-down car sitting there with three voluptuous and beautiful blondes sitting in it. He asked the women if they needed any help. The hottest girl said, “If you fix our car, we will do anything you want.” Luckily, the man knew a thing or two about cars and fixed it in a flash. When he finished, the three girls asked, “How can we ever repay you?” After thinking it over for a few minutes, the man replied, “Could you hold my camel?

Do not regret the passing if the camel and the caravan. The Sahara has changed, but it remains a desert without compromise, the world in its extreme. There is no place as dry and hot and hostile.

Vivien's friendship with Larry however was pure and untainted. It bore no signs of betrayal and bitterness. It had endured the trials of life and the hardships he bore. Like a a camel endured the parching sun in the desert until an oasis could be found.

She was riding a camel, in the most beautiful desert, in the kingdom belonging to this most beautiful man. A man who thought she had the most delightful rear. A man who wanted to kiss her every bit as much as she wanted to kiss him. "I know that I will regret saying this, but at this moment in time, I think I could manage anything.

In the Ottoman Empire,’ she began, ‘the camel traders have stopping places along their trade routes called caravanserai. Sometimes they are hundreds of miles apart, over desert or mountain range, but they travel safe in the knowledge that there will be a place where they can shelter and find succour at the end of their journey. Even if they have never been that way before, they are sure that there will be such a place; that sooner or later, they will find a caravanserai.’ Annibale sat forward, interested. ‘ How do they know?’ ‘They do not know. They have faith. ’He sat back again. ‘I think Annibale did too. That is why my mother named me so.’ She could see that it cost him to talk of her. ‘She liked the story. She said no one could know what lay beyond today, but you had to hope, and be brave, and trust that all would be well.

There is an old saying, that in the desert a camel is more useful than a kingdom," he said ruefully, "but as a location for lovemaking, it leaves a lot to be desired.

A caravan of people were traveling from village to village through the deserts of Rajasthan. Since it was close to sunset, they decided to pitch their tent before the cold night set in. As the men got busy, tying their camels with a rope, they realized that they were short of just one peg and a rope. They were worried about losing their camel in the night and so decided to go to the village headman to seek a solution. The village sarpanch was a wise and intelligent man. The travelers approached him with their problem, “Sir, we are here to ask you for a solution to our problem.” The headman listened to their problem and said, “Go near the camel and pretend as if you are tying it down.” Although they had their doubts, the travelers did just as they were told. To their surprise, the next morning, the camel was right there. He had not moved an inch, forget about going anywhere. They untied the other camels and tents to move on with their journey. But this one wouldn’t move. Fearing something was wrong with him, they went back to the village head. “Did you untie the camel?” asked the village head. “Sir, we had not tied it in the first place.” The headman said, “My dear fellows, that’s what you know. The camel still believes that you had tied him. You pretended to tie him, now pretend to untie him!” The travelers went back to the camel and pretended to untie the rope and remove the peg. They were a picture of amazement seeing the camel get up and move on as if nothing had happened at all. In his own way, the village head had shown the travelers that the rope and peg were just an illusion which the camel thought to be real. In the same way, all of us are bound by our thoughts, which are actually not real but appear to be so. We are conditioned in that direction and are thus unable to experience complete freedom. If we assume that we are born in a middle class family and therefore will remain middle class all our lives, then the ‘middle class’ label will tie us up forever and will not allow us to explore further horizons. If you simply look inward, into your own life, you will see how much you have been conditioned. The realization of being conditioned is the first step towards breaking free from the artificial chains, which are but an illusion. Break free from all the limitations and conditioning that limit you.

Had humans never settled in Los Angeles, evolution, left to its own devices, might have created in a million more years the ideal creature for the habitat: a camel with gills.

Consider a youthful major named Douglas Haig. Before setting off across the Sudanese desert, he had asked his sister to send him from home “jams, tinned fruits, cocoa, vegetables, haddock in tins, tongue, biscuits, some hock and a bottle or two of brandy,” all of which, along with extra silk underwear, Haig would transport by the three camels that were at his disposal, along with four horses, a donkey, a goat (for milk), a cook, a valet, and various servants to look after the animals.

She could be off loaded from the plane, driven into the desert, and perhaps camouflaged into a desert camel caravan or transferred to a ship headed for any destination in Africa. She would disappear forever.

The Bedu of Central Arabia herded camels in empty deserts where there were no mosques or schools. They produced warriors, not scholars, and their understanding of Islam was limited. The original idea behind the Ikhwan, or Brotherhood Movement, was to settle the Bedu in order to improve their religious practices.

Beginning in 1901, Abdul Aziz and his small band of followers had set out on camels into the desert from his family’s exile in the neighboring emirate of Kuwait. Their aim was to restore the Saudi dynasty that had ruled part of the Arabian Peninsula twice before, in the eighteenth and nineteenth centuries. Over the next quarter century, Abdul Aziz would sweep across Arabia in alliance with ferocious fighters known as the Ikhwan. They were fierce adherents of an austere Islam that traced back to an eighteenth-century cleric, Muhammad ibn Abd al-Wahhab, who had sought to purify Islam, return it to its early roots, and cleanse it of heretics and foreign intrusion. The Islam of al-Wahhab became the faith of the new state, critical to integrating the different tribes into the reestablished Saudi realm.

Q: How do you sneak across the desert without being seen? A: You wear camel-flage.

To be that with a certain knowledge, neither happy nor sad, but thankful to the sun for its brilliance and to the stars for their remoteness. To be nothing more, to have nothing more, to desire nothing further... The music of the starving beggar, the song of the blind man, the relic of the unknown vagabond, the hoof-prints in the desert of an unladen camel without a point of arrival”.

Have you ever had that feeling that you're completely in this very moment, now, living, breathing, there with your whole being? I'm sitting on the hump of the Arabian camel. I feel the warm wind flowing around me like a never-ending stream. It's 48 degrees. I feel the heat on my skin, behold the endless, weightless, sandy open, and sense that I have fully arrived at this very moment. I'm here. I'm now. I'm alive. It is an incredible feeling, an incredibly full feeling of freedom and self-love, and love for the world, and I realize that everything is possible. I see the retrospective of my whole sensitivity, the odyssey of my life, my depression, my suffering, and loving until I have finally been able to arrive in this perfect marvellous moment, and I feel free. Simply free. Boundless and free. The first time I had that feeling that I'm totally present at this very moment had been at the age of fifteen when I read The Solitaire Mystery by Jostein Gaarder. A boy of fifteen years who travels the world with his father tells us the story of this feeling. He's lying in the loft bed. Above him, his father is snoring. It is night, and he cannot fall asleep because, in this very moment, he realizes that he's completely there, completely in this very moment, now, living, breathing, and marvelling at the miracle of his being. It's an overwhelming feeling. But at the age of fifteen, I hadn't been free. I knew that I existed, but I felt as if trapped in a cage with nowhere to hide. I was trapped in the cage of my own feelings. The cage of my depression. It had been an odyssey of many years into adulthood through trials and tribulations and self-inflicted and outward disappointments until I finally had been able to say that I can embrace the moment and feel alive. That I can be free. That I can be taken up at this very moment. That I love this life, I'm allowed to live. The moment I ultimately realized that I have made it through all of the trials and tribulations and obstacles of my life's journey to finally see my own true self was while riding on an Arabian camel in the Sahara desert. With the warm wind flowing around me. With myself within me. And that's also why I will never forget this journey and this country. And that's also why my love for this country is as vast and infinite as the Sahara desert. And that's why I will return there. Again and again and again. It is the place where I realized that I am free. That I made it. That everything, simply everything, is possible. So many people live their lives without ever experiencing something significant. Every day of their lives is the same. And then, at the end of their life's journey, they wonder why they cannot answer the question of whether they have lived at all. Because they never felt present as a whole. But without being wholly present and without the feeling of being existent in the present, within one's own true self, and now, one cannot know oneself, and one cannot recognize the precious gift of life. Because that's precisely what it is: a gift.

It was an extraordinary landscape-pale yellow, under a blue sky-extraordinary because it was not a desert, but rather the largest pasture imaginable; here and there a herd of horses, here and there a camel, or a man, or a tent. It was inhabited, but with a sparseness that was impressive.

The ancient Bedouins would say that just as camel droppings in the desert would tell them that camels passed by, and footsteps in the sand were proof that a creature had walked by, the Earth’s many valleys, mountains, oceans, and constellations point to the existence of a Creator.

Homo sapiens is among the most adaptable. Settle a tribe of them in a desert and they will wrap themselves in cotton, sleep in tents, and travel on the backs of camels;

If it rains, winter provides the best grazing. This is when the Bedu disperse into small family groups, taking their herds deep into the desert. In spring the grass begins to wither, and by summer it is dead. Then the Bedu must congregate at deep, permanent wells where their camels will live off the fat that they have stored in their humps during the winter. If you are a tax collector or other government official, summer is when you know where to find the Bedu. Spring is the time of sandstorms and the harbinger of hot, dry, hard times to come. Whoever coined the term “Arab Spring” was clearly not a Saudi, for to the Bedu, autumn, not spring, is the season of hope, rain, and renewal.

Each year more than two million pilgrims arrive in Mecca for the Hajj. They gather on an empty desert plain to pray; listen to sermons; and sacrifice thousands of goats, sheep, and camels. This immense, multinational congregation provides Saudi leaders with a rich opportunity to promote their views, demonstrate their special role in Islam, and host important Muslim leaders at a spiritually significant moment in their lives.

To posses in the shade, that nobility of spirit that makes no demands on life. To be in the whirl of the worlds like dust of flowers, sailing through the afternoon air on unknown wind and falling, in the torpor of dusk, wherever it falls, lost among larger things. To be this with a sure understanding, neither happy nor sad, grateful to the sun for its brilliance and to the stars for their remoteness. To be no more, have no more, want no more … The music of the hungry beggar, the song of blind man, the relic of the unknown wayfarer, the tracks in the desert of the camel without burden or destination …

After a time I saw what I believed, at the time, to be a radio relay station located out on a desolate sand spit near Villa Bens. It was only later that I found out that it was Castelo de Tarfaya, a small fortification on the North African coast. Tarfaya was occupied by the British in 1882, when they established a trading post, called Casa del Mar. It is now considered the Southern part of Morocco. In the early ‘20s, the French pioneering aviation company, Aéropostale, built a landing strip in this desert, for its mail delivery service. By 1925 their route was extended to Dakar, where the mail was transferred onto steam ships bound for Brazil. A monument now stands in Tarfaya, to honor the air carrier and its pilots as well as the French aviator and author Antoine Marie Jean-Baptiste Roger, comte de Saint-Exupéry better known as Antoine de Saint-Exupéry. As a newly acclaimed author in the literary world. “Night Flight,” or “Vol de nuit,” was the first of Saint-Exupéry’s literary works and won him the prix Femina, a French literary prize created in 1904. The novel was based on his experiences as an early mail pilot and the director of the “Aeroposta Argentina airline,” in South America. Antoine is also known for his narrative “The Little Prince” and his aviation writings, including the lyrical 1939 “Wind, Sand and Stars” which is Saint-Exupéry’s 1939, memoir of his experiences as a postal pilot. It tells how on the week following Christmas in 1935, he and his mechanic amazingly survived a crash in the Sahara desert. The two men suffered dehydration in the extreme desert heat before a local Bedouin, riding his camel, discovered them “just in the nick of time,” to save their lives. His biographies divulge numerous affairs, most notably with the Frenchwoman Hélène de Vogüé, known as “Nelly” and referred to as “Madame de B.

When I saw it, I was reminded of a passage by my favorite writer, Jang Jeongil: “We must kill the prodigal son. He brings worse things with him. Nothing makes us feel quite so small as the son who has returned. The true prodigal son must go, with nary a drop of water nor a crumb of bread, without even a camel, he must go to the ends of the desert and die there. And not just there, but everywhere!

Do you want to go to fairy tale world? Go to a desert, ride a camel, let the sun set, then the moon rise, and the mysterious shadows begin their dance! And here you are in the world of fairy tales!