Drift Transformers Quotes

The girls I dream of are the gentle ones, wistful by high windows or singing sweet old songs at a piano, long hair drifting, tender as apple blossom. But a girl who goes into battle beside you and keeps your back is a different thing, a thing to make you shiver. Think of the first time you slept with someone, or the first time you fell in love: that blinding explosion that left you cracking to the fingertips with electricity, initiated and transformed. I tell you that was nothing, nothing at all, beside the power of putting your lives, simply and daily, into each other's hands.

I do not have easy days at home now and I drift between fear and helplessness in sunny rooms where it is unspeakably cold. Strange shudders of transformation, bodily experienced to the point of vulnerability, visions of mysteries until the certainty of having died, ecstasies to the point of stony petrifaction, and a continuation of dreaming sad dreams.

The full moon, well risen in a cloudless eastern sky, covered the high solitude with its light. We are not conscious of daylight as that which displaces darkness. Daylight, even when the sun is clear of clouds, seems to us simply the natural condition of the earth and air. When we think of the downs, we think of the downs in daylight, as with think of a rabbit with its fur on. Stubbs may have envisaged the skeleton inside the horse, but most of us do not: and we do not usually envisage the downs without daylight, even though the light is not a part of the down itself as the hide is part of the horse itself. We take daylight for granted. But moonlight is another matter. It is inconstant. The full moon wanes and returns again. Clouds may obscure it to an extent to which they cannot obscure daylight. Water is necessary to us, but a waterfall is not. Where it is to be found it is something extra, a beautiful ornament. We need daylight and to that extent it us utilitarian, but moonlight we do not need. When it comes, it serves no necessity. It transforms. It falls upon the banks and the grass, separating one long blade from another; turning a drift of brown, frosted leaves from a single heap to innumerable flashing fragments; or glimmering lengthways along wet twigs as though light itself were ductile. Its long beams pour, white and sharp, between the trunks of trees, their clarity fading as they recede into the powdery, misty distance of beech woods at night. In moonlight, two acres of coarse bent grass, undulant and ankle deep, tumbled and rough as a horse's mane, appear like a bay of waves, all shadowy troughs and hollows. The growth is so thick and matted that event the wind does not move it, but it is the moonlight that seems to confer stillness upon it. We do not take moonlight for granted. It is like snow, or like the dew on a July morning. It does not reveal but changes what it covers. And its low intensity---so much lower than that of daylight---makes us conscious that it is something added to the down, to give it, for only a little time, a singular and marvelous quality that we should admire while we can, for soon it will be gone again.

Such is life, imaginary or otherwise: a continuous parting of ways, a constant flux of approximation and distanciation, lines of fate intersecting at a point which is no-time, a theoretical crossroads fictitiously 'present,' an unstable ice floe forever drifting between was and will be.

A hundred years or more, she's bent her crown in storm, in sun, in moonsplashed midnight breeze. surviving all the random vagaries of this harsh world. A dense - twigged veil drifts down from crown along her trunk - mourning slow wood that rustles tattered, in a hint of wind this January dusk, cloudy, purpling the ground with sudden shadows. How she broods - you speculate - on dark surprise and loss, alone these many years, despondent, bent, her bolt-cracked mate transformed to splinters, moss. Though not alone, you feel the sadness of a twilight breeze. There's never enough love; the widow nods to you. Her branches moan.

On an impulse he went into the room and stood before the window, pushing aside the sheer curtain to watch the snow, now nearly eight inches high on the lampposts and the fences and the roofs. It was the sort of storm that rarely happened in Lexington, and the steady white flakes, the silence, filled him with a sense of excitement and peace. It was a moment when all the disparate shards of his life seemed to knit themselves together, every past sadness and disappointment, every anxious secret and uncertainty hidden now beneath the soft white layers. Tomorrow would be quiet, the world subdued and fragile, until the neighborhood children came out to break the stillness with their tracks and shouts and joy. He remembered such days from his own childhood in the mountains, rare moments of escape when he went into the woods, his breathing amplified and his voice somehow muffled by the heavy snow that bent branches low, drifted over paths. The world, for a few short hours, transformed.

First, if it is true that a spatial order organizes an ensemble of possibilities (e.g., by a place in which one can move) and interdictions (e.g., by a wall that prevents one from going further), than the walked actualizes some of these possibilities. In that way, he makes them exist as well as emerge. But he also moves them about and he invents others, since the crossing, drifting away, or improvisation of walking privilege, transform, or abandon spatial elements.

Songs of the Soul On a dark night, Inflamed by love-longing - O exquisite risk! - Undetected I slipped away. My house, at last, grown still. Secure in the darkness, I climbed the secret ladder in disguise - O exquisite risk! - Concealed by the darkness. My house, at last, grown still. That sweet night: a secret. Nobody saw me; I did not see a thing. No other light, no other guide Than the one burning in my heart. This light led the way More clearly than the risen sun To where he was waiting for me - The one I knew so intimately - In a place where no one could find us. O night, that guided me! O night, sweeter than sunrise! O night, that joined lover with Beloved! Lover transformed in Beloved! Upon my blossoming breast, Which I cultivated just for him, He drifted into sleep, And while I caressed him, A cedar breeze touched the air. Wind blew down from the tower, Parting the locks of his hair. With his gentle hand He wounded my neck And all my senses were suspended. I lost myself. Forgot myself. I lay my face against the Beloved's face. Everything fell away and I left myself behind, Abandoning my cares Among the lilies, forgotten.

For the purposes of science, information had to mean something special. Three centuries earlier, the new discipline of physics could not proceed until Isaac Newton appropriated words that were ancient and vague—force, mass, motion, and even time—and gave them new meanings. Newton made these terms into quantities, suitable for use in mathematical formulas. Until then, motion (for example) had been just as soft and inclusive a term as information. For Aristotelians, motion covered a far-flung family of phenomena: a peach ripening, a stone falling, a child growing, a body decaying. That was too rich. Most varieties of motion had to be tossed out before Newton’s laws could apply and the Scientific Revolution could succeed. In the nineteenth century, energy began to undergo a similar transformation: natural philosophers adapted a word meaning vigor or intensity. They mathematicized it, giving energy its fundamental place in the physicists’ view of nature. It was the same with information. A rite of purification became necessary. And then, when it was made simple, distilled, counted in bits, information was found to be everywhere.

When you can quiet the fluctuations of your mind and drift into stillness & silence, you can finally hear the whispers of your heart… the whispers of god.

You pull a book from the shelf and there was an invention... Almost like cooking, I thought sleepily. Instead of heat transforming the ingredients, there's pure invention, the spark, the hidden element. What resulted was more than the sum of parts... At one level it was obvious enough how these separarte parts were tipped in and deployed. The mystery was in how they were blended into somthing cohesive and plausible, how the ingredients were cooked into something so delicious. As my thought scattered and I drifted toward the borders of oblivion, I thought I almost understood how it was done.

The past no longer limits me. / I drift on wind and live as free / above the houses, mountains, clouds, / the cities gripped by anxious crowds, / alighting where I will by day / whenever I decide to stay. (from Now I've Become a Butterfly)

I passed a pear tree drifted with white blossoms. A fish splashed in the moonlit river. With every step I felt lighter. An emotion was swelling in my throat. It took me a moment to recognize what it was. I had been old and stern for so long, carved with regrets and years like a monolith. But that was only a shape I had been poured into. I did not have to keep it.

High up overhead the snow settled among the tracery of the cathedral towers. Many a niche was drifted full; many a statue wore a long white bonnet on its grotesque or sainted head. The gargoyles had been transformed into great false noses, drooping toward the point. The crockets were like upright pillows swollen on one side. In the intervals of the wind there was a dull sound dripping about the precincts of the church.

From Hobbes’s theory of the sovereign ruling by authority to Max Weber 250 years later, defining the state in terms of a monopoly of force is a slow loss of civil sensitivity. The term “democracy” is strictly a constitutional belief about how authority is generated, but today it most commonly commends rather than names a government that serves some particular interest, such as that of “the people.” The drift of these and other confusions of our political talk has always been to transform the subtle and balanced features attributed to the state in the past into an enterprise that facilitates our political preferences. It would be hard to deny that political sophistication has given way to a kind of partisan brutishness, some elements of which Oakeshott thought had already been recognized by Tocqueville in 1848: “… the passions of man, from being political, have now become social.” And this means that men care now far more about “the satisfaction of substantive wants” and the power of government needed to supply them than about freedom and constitutionality.

Ebola Zaire attacks every organ and tissue in the human body except skeletal muscle and bone. It is a perfect parasite because it transforms virtually every part of the body into a digested slime of virus particles. The seven mysterious proteins that, assembled together, make up the Ebola-virus particle, work as a relentless machine, a molecular shark, and they consume the body as the virus makes copies of itself. Small blood clots begin to appear in the bloodstream, and the blood thickens and slows, and the clots begin to stick to the walls of blood vessels. This is known as pavementing, because the clots fit together in a mosaic. The mosaic thickens and throws more clots, and the clots drift through the bloodstream into the small capillaries, where they get stuck. This shuts off the blood supply to various parts of the body, causing dead spots to appear in the brain, liver, kidneys, lungs, intestines, testicles, breast tissue (of men as well as women), and all through the skin.

A man was rowing his boat upstream when, suddenly, he saw another boat coming toward him. He shouted, “Be careful! Be careful!” but the boat plowed right into him, nearly sinking his boat. The man became angry and began to shout, but when he looked closely, he saw that there was no one in the other boat. The boat had drifted downstream by itself. He laughed out loud. When our perceptions are correct, we feel better, but when our perceptions are not correct, they can cause us a lot of unpleasant feelings.

drift into Spirit, and as you drift into Spirit, these transformations take place within you. All you have to do is notice them, and you will start to notice the tendency toward the qualities of the Divine.

We need daylight and to that extent it is utilitarian, but moonlight we do not need. When it comes, it serves no necessity. It transforms. It falls upon the banks and the grass, separating one long blade from another; turning a drift of brown, frosted leaves from a single heap to innumerable flashing fragments; or glimmering lengthways along wet twigs as though light itself were ductile. Its long beams pour, white and sharp, between the trunks of trees, their clarity fading as they recede into the powdery, misty distance of beech woods at night. In moonlight, two acres of coarse bent grass, undulant and ankle deep, tumbled and rough as a horse's mane, appear like a bay of waves, all shadowy troughs and hollows. The growth is so thick and matted that even the wind does not move it, but it is the moonlight that seems to confer stillness upon it. We do not take moonlight for granted. It is like snow, or like the dew on a July morning. It does not reveal but changes what it covers. And its low intensity--so much lower than that of daylight--makes us conscious that it is something added to the down, to give it, for only a little time, a singular and marvelous quality that we should admire while we can, for soon it will be gone again.

He was just drifting off to sleep when it occurred to him that perhaps the dog was not so ordinary after all. Perhaps he was someone the ogre had changed, and Ivo was going to spend the night hugging a headmaster or a tax inspector

Ebola Zaire attacks every organ and tissue in the human body except skeletal muscle and bone. It is a perfect parasite because it transforms virtually every part of the body into a digested slime of virus particles. The seven mysterious proteins that, assembled together, make up the Ebola-virus particle, work as a relentless machine, a molecular shark, and they consume the body as the virus makes copies of itself. Small blood clots begin to appear in the bloodstream, and the blood thickens and slows, and the clots begin to stick to the walls of blood vessels. This is known as pavementing, because the clots fit together in a mosaic. The mosaic thickens and throws more clots, and the clots drift through the bloodstream into the small capillaries, where

The worst fear of the race yes, the world suddenly transformed into a senseless nightmare, horrible dissolution of things. Nothing compares, even oblivion is a sweet dream. You understand why, of course. Why this peculiar threat. These brooding psyches, all the busy minds everywhere. I hear them buzzing like flies in the blackness. I see them as glow worms flitting in the blackness. They are struggling, straining every second to keep the sky above them, to keep the sun in the sky, to keep the dead in the earth-to keep all things, so to speak, where they belong. What an undertaking! What a crushing task! Is it any wonder that they are all tempted by a universal vice, that in some dark street of the mind a single voice whispers to one and all, softly hissing, and says: 'Lay down your burden.' Then thoughts begin to drift, a mystical magnetism pulls them this way and that, faces start to change, shadows speak... sooner or later the sky comes down, melting like wax. But as you know, everything has not yet been lost: absolute terror has proved its security against this fate. Is it any wonder that these beings carry on the struggle at whatever cost?

It is strange that God, who is beyond the limits of time, manifests Himself within time and its transformations. If you don’t know “where” God is – and people sometimes ask such questions – you have to look at everything that changes and moves, that doesn’t fit into a shape, that fluctuates and disappears: the surface of the sea, the dances of the sun’s corona, earthquakes, the continental drift, snows melting and glaciers moving, rivers flowing to the sea, seeds germinating, the wind that sculpts mountains, a foetus developing in its mother’s belly, wrinkles near the eyes, a body decaying in the grave, wines maturing, or mushrooms growing after a rain. God is present in every process. God is vibrating in every transformation. Now He is there, now there is less of Him, but sometimes He is not there at all, because God manifests Himself even in the fact that He is not there. People – who themselves are in fact a process – are afraid of whatever is impermanent and always changing, which is why they have invented something that doesn’t exist – invariability, and recognised that whatever is eternal and unchanging is perfect. So they have ascribed invariability to God, and that was how they lost the ability to understand Him.

Winter tightened its grip on Alaska. The vastness of the landscape dwindled down to the confines of their cabin. The sun rose at quarter past ten in the morning and set only fifteen minutes after the end of the school day. Less than six hours of light a day. Snow fell endlessly, blanketed everything. It piled up in drifts and spun its lace across windowpanes, leaving them nothing to see except themselves. In the few daylight hours, the sky stretched gray overhead; some days there was merely the memory of light rather than any real glow. Wind scoured the landscape, cried out as if in pain. The fireweed froze, turned into intricate ice sculptures that stuck up from the snow. In the freezing cold, everything stuck -- car doors froze, windows cracked, engines refused to start. The ham radio filled with warnings of bad weather and listed the deaths that were as common in Alaska in the winter as frozen eyelashes. People died for the smallest mistake -- car keys dropped in a river, a gas tank gone dry, a snow machine breaking down, a turn taken too fast. Leni couldn't go anywhere or do anything without a warning. Already the winter seemed to have gone on forever. Shore ice seized the coastline, glazed the shells and stones until the beach looked like a silver-sequined collar. Wind roared across the homestead, as it had all winter, transforming the white landscape with every breath. Trees cowered in the face of it, animals built dens and burrowed in holes and went into hiding. Not so different from the humans, who hunkered down in this cold, took special care.

The tired intellectual sums up the deformities and the vices of a world adrift. He does not act, he suffers; if he favors the notion of tolerance, he does not find in it the stimulant he needs. Tyranny furnishes that, as do the doctrines of which it is the outcome. If he is the first of its victims, he will not complain: only the strength that grinds him into the dust seduces him. To want to be free is to want to be oneself; but he is tired of being himself, of blazing a trail into uncertainty, of stumbling through truths. “Bind me with the chains of Illusion,” he sighs, even as he says farewell to the peregrinations of Knowledge. Thus he will fling himself, eyes closed, into any mythology which will assure him the protection and the peace of the yoke. Declining the honor of assuming his own anxieties, he will engage in enterprises from which he anticipates sensations he could not derive from himself, so that the excesses of his lassitude will confirm the tyrannies. Churches, ideologies, police—seek out their origin in the horror he feels for his own lucidity, rather than in the stupidity of the masses. This weakling transforms himself, in the name of a know-nothing utopia, into a gravedigger of the intellect; convinced of doing something useful, he prostitutes Pascal’s old “abêtissezvous,” the Solitary’s tragic device. A routed iconoclast, disillusioned with paradox and provocation, in search of impersonality and routine, half prostrated, ripe for the stereotype, the tired intellectual abdicates his singularity and rejoins the rabble. Nothing more to overturn, if not himself: the last idol to smash … His own debris lures him on. While he contemplates it, he shapes the idol of new gods or restores the old ones by baptizing them with new names. Unable to sustain the dignity of being fastidious, less and less inclined to winnow truths, he is content with those he is offered. By-product of his ego, he proceeds—a wrecker gone to seed—to crawl before the altars, or before what takes their place. In the temple or on the tribunal, his place is where there is singing, or shouting—no longer a chance to hear one’s own voice. A parody of belief? It matters little to him, since all he aspires to is to desist from himself. All his philosophy has concluded in a refrain, all his pride foundered on a Hosanna! Let us be fair: as things stand now, what else could he do? Europe’s charm, her originality resided in the acuity of her critical spirit, in her militant, aggressive skepticism; this skepticism has had its day. Hence the intellectual, frustrated in his doubts, seeks out the compensations of dogma. Having reached the confines of analysis, struck down by the void he discovers there, he turns on his heel and attempts to seize the first certainty to come along; but he lacks the naiveté to hold onto it; henceforth, a fanatic without convictions, he is no more than an ideologist, a hybrid thinker, such as we find in all transitional periods. Participating in two different styles, he is, by the form of his intelligence, a tributary of the one of the one which is vanishing, and by the ideas he defends, of the one which is appearing. To understand him better, let us imagine an Augustine half-converted, drifting and tacking, and borrowing from Christianity only its hatred of the ancient world. Are we not in a period symmetrical with the one which saw the birth of The City of God? It is difficult to conceive of a book more timely. Today as then, men’s minds need a simple truth, an answer which delivers them from their questions, a gospel, a tomb.

light is not a part of the down itself as the hide is part of the horse itself. We take daylight for granted. But moonlight is another matter. It is inconstant. The full moon wanes and returns again. Clouds may obscure it to an extent to which they cannot obscure daylight. Water is necessary to us, but a waterfall is not. Where it is to be found it is something extra, a beautiful ornament. We need daylight and to that extent it is utilitarian, but moonlight we do not need. When it comes, it serves no necessity. It transforms. It falls upon the banks and the grass, separating one long blade from another; turning a drift of brown, frosted leaves from a single heap to innumerable flashing fragments; or glimmering lengthways along wet twigs as though light itself were ductile. Its long beams pour, white and sharp, between the trunks of trees, their clarity fading as they recede into the powdery, misty distance of beech woods at night. In moonlight, two acres of coarse bent grass, undulant and ankle deep, tumbled and rough as a horse’s mane, appear like a bay of waves, all shadowy troughs and hollows. The growth is so thick and matted that even the wind does not move it, but it is the moonlight that seems to confer

The girls I dream of are the gentle ones, wistful by high windows or singing sweet old songs at a piano, long hair drifting, tender as apple blossom. But a girl who goes into battle beside you and keeps your back is a different thing, a thing to make you shiver. Think of the first time you slept with someone, or the first time you fell in love: that blinding explosion that left you crackling to the fingertips with electricity, initiated and transformed. I tell you that was nothing, nothing at all, beside the power of putting your lives, simply and daily, into each other’s hands.

Once the NSA embraced the Internet and a drift-net style of data collection, the agency was transformed. The bulk collection of phone and e-mail metadata, both inside the United States and around the world, has now become one of the NSA’s core missions. The agency’s analysts have discovered that they can learn far more about people by tracking their daily digital footprints through their metadata than they could ever learn from actually eavesdropping on their conversations. What’s more, phone and e-mail logging data comes with few legal protections, making it easy for the NSA to access.

At her feet, a luminous path lit the way through the grassy field. It was made entirely from glow sticks; each of the radiant lights had been painstakingly set into the ground at perfect intervals, tracing a curved trail that shone through the darkness. Apparently, Jay had been busy. Near the water’s edge, at the end of the iridescent pathway and beneath a stand of trees, Jay had set up more than just a picnic. He had created a retreat, an oasis for the two of them. Violet shook her head, unable to find the words to speak. He led her closer, and Violet followed, amazed. Jay had hung more of the luminous glow sticks from the low-hanging branches, so they dangled overhead. They drifted and swayed in the breeze that blew up from the lake. Beneath the natural canopy of limbs, he had set up two folding lounge chairs and covered them with pillows and blankets. “I’d planned to use candles, but the wind would’ve blown ‘em out, so I had to improvise.” “Seriously, Jay? This is amazing.” Violet felt awed. She couldn’t imagine how long it must have taken him. “I’m glad you like it.” He led her to one of the chairs and drew her down until she was sitting before he started unpacking the cooler. She half-expected him to pull out a jar of Beluga caviar, some fancy French cheeses, and Dom Perignon champagne. Maybe even a cluster of grapes to feed to her…one at a time. So when he started laying out their picnic, Violet laughed. Instead of expensive fish eggs and stinky cheeses, Jay had packed Daritos and chicken soft tacos-Violet’s favorites. And instead of grapes, he brought Oreos. He knew her way too well. Violet grinned as he pulled out two clear plastic cups and a bottle of sparkling cider. She giggled. “What? No champagne?” He shrugged, pouring a little of the bubbling apple juice into each of the flimsy cups. “I sorta thought that a DUI might ruin the mood.” He lifted his cup and clinked-or rather, tapped-it against hers. “Cheers.” He watched her closely as she took a sip. For several moments, they were silent. The lights swayed above them, creating shadows that danced over them. The park was peaceful, asleep, as the lake’s waters lapped the shore. Across from them, lights from the houses along the water’s edge cast rippling reflections on the shuddering surface. All of these things transformed the ordinary park into a romantic winter rendezvous.

All of us have a natural drift toward a performance-based relationship with God. We know we're saved by grace through faith - not by works (Ephesians 2:8-9), but we somehow get the idea that we earn blessings by our works. After throwing overboard our works as a means to salvation, we want to drag them back on board as a means of maintaining favor with God. Instead of seeing our own righteousness as table scraps to be dumped, we see it as leftovers to be used later to earn answers to prayer. We need to remind ourselves every day that God's blessings and answers to prayer come to us not on the basis of our works, but on the basis of the infinite merit of Jesus Christ.

Imagine sailors, who, far out at sea, transform the shape of their clumsy vessel from a more circular to a more fishlike one. They make use of some drifting timber, besides the timber of the old structure, to modify the skeleton and the hull of their vessel. But they cannot put the ship in dock in order to start from scratch. During their work they stay on the old structure and deal with heavy gales and thundering waves. In transforming their ship they take care that dangerous leakages do not occur. A new ship grows out of the old one, step by step—and while they are still building, the sailors may already be thinking of a new structure, and they will not always agree with one another. The whole business will go on in a way that we cannot even anticipate today. That is our fate.

Paris-Plage: the operation would be perfect if an oil slick drifted in to pollute this pretty little beach. Then the illusion would be total: the beach attendants would be transformed into ecological clean-up agents; they would have stopped sunbathing stupid. WTC: no trace of the bodies of the 3,000 victims. It's as though they had been dropped into quicklime. All the images without the sound, silent, vitrified, pellicularized. The scrap metal and the rubble are auctioned off. The event has more or less vanished into thin air. The pope has reached the state of 'martyr', that is to say, of witness: witness to the possibility that the human race can live beyond death. Living experience of brain-death, of spirituality on a life-support system, of automatic piloting of the vital functions in their death throes. A great model for future generations

She leans back again against the pine’s trunk. Some slight change in the atmosphere, the humidity, and her mind becomes a greener thing. At midnight, on this hillside, perched in the dark above this city with her pine standing in for a Bo, Mimi gets enlightened. The fear of suffering that is her birthright—the frantic need to steer—blows away on the wind, and something else wings down to replace it. Messages hum from out of the bark she leans against. Chemical semaphores home in over the air. Currents rise from the soil-gripping roots, relayed over great distances through fungal synapses linked up in a network the size of the planet. The signals say: A good answer is worth reinventing from scratch, again and again. They say: The air is a mix we must keep making. They say: There’s as much belowground as above. They tell her: Do not hope or despair or predict or be caught surprised. Never capitulate, but divide, multiply, transform, conjoin, do, and endure as you have all the long day of life. There are seeds that need fire. Seeds that need freezing. Seeds that need to be swallowed, etched in digestive acid, expelled as waste. Seeds that must be smashed open before they’ll germinate. A thing can travel everywhere, just by holding still. The next day dawns. The sun rises so slowly that even the birds forget there was ever anything else but dawn. People drift back through the park on their way to jobs, appointments, and other urgencies. Making a living. Some pass within a few feet of the altered woman. Mimi comes to, and speaks her very first Buddha’s words. “I’m hungry.” The answer comes from right above her head. Be hungry. “I’m thirsty.” Be thirsty. “I hurt.” Be still and feel.

Self-reliance and independence can transform into selfishness and license, ambition into greed and a frantic desire to succeed at any cost. More than once in our history we've seen patriotism slide into jingoism, xenophobia, the stifling of dissent; we've seen faith calcify into self-righteousness, closed-mindedness, and cruelty toward others. Even the impulse toward charity can drift into a stifling paternalism, an unwillingness to acknowledge the ability of others to do for themselves. ....In a country as diverse as ours, there will always be passionate arguments about how we draw the line when it comes to government action. That is how our democracy works. But our democracy might work better if we recognized that all of us posses values worthy of respect: if liberals at least acknowledge that the recreational hunter feels the same way about his gun as they feel about their library books, and if conservatives recognized that most women feel as protective of their right to reproductive freedom as evangelicals do of their right to worship.

Autopilot is the enemy of boldness, because autopilot equals tunnel vision. When you operate on autopilot, you reflexively do the same things, over and over, because you haven’t paused long enough to consider a more conscious choice. On autopilot, you can access just a narrow slice of the possibilities around you. In fact, the aperture is so narrow that you become literally blind to the options. You’re being carried by habit, by momentum, rather than going where you intentionally point your headlights. Hell, on autopilot, you don’t even need to check whether you even have headlights, because you’re not actually driving. You’re just drifting. But when you get more intentional about the choices you make—no matter how small or seemingly inconsequential—the lens through which you view those choices begins to open up. The realm of what is possible widens and you can see just how many more chances life offers to align to your preferences and values, through your discernment, to your deeper being. Change starts with acknowledging the life you’re living doesn’t line up with the life you want. From there, it’s about getting off autopilot. Then you can make decisions that honor and support that most holy part within you.

To most people’s surprise, a large study of the United States found that midlife is the time of least happiness, greatest anxiety, and lowest life satisfaction23 for both men and women. Things begin looking up around age sixty—and not because the “younger old” are skewing the curve. The Gallup World Poll, which studies countries large and small, poor and rich, agrarian and industrialized, finds that life satisfaction assumes a U-shape across life24 in wealthier countries but different patterns elsewhere. Data from the United States and Western Europe confirm that most people are around sixty before they achieve levels of well-being comparable to those of twenty-year-olds,25 and rates climb thereafter. The increased well-being of old people seems made up of both declines in negatives and increases in positives. In one recent study, anxiety marched steadily upward26 from the teenage years to its greatest heights between ages thirty-five and fifty-nine. In the early sixties, it dropped markedly, falling again at sixty-five, then staying at the life span’s lowest levels thereafter. Conversely, sixty- to sixty-four-year-olds were happier and more satisfied with their lives than people aged twenty to fifty-nine, but not nearly as happy as those aged sixty-five and over. Even those over age ninety were happier than the middle-aged. As the poet Mary Ruefle has said, “You should never fear aging because you have absolutely no idea the absolute freedom in aging; it’s astounding and mind-blowing. You no longer care what people think. As soon as you become invisible—which happens much more quickly to women than men—there is a freedom that’s astounding. And all your authority figures drift away. Your parents die. And yes, of course, it’s heartbreaking, but it’s also wonderfully freeing.”27 In sum, depending on the measure, by their later sixties or early seventies, older adults surpass younger adults on all measures, showing less stress, depression, worry, and anger, and more enjoyment, happiness, and satisfaction. In these and similar studies, people between sixty-five and seventy-nine years old report the highest average levels of personal well-being, followed by those over eighty, and then those who are eighteen to twenty-one years old.

once there was a great king who gazed down from a tall tower upon a gardener who sang as he worked, and the king cried, ‘Ah, to have a life of no cares! If only I could be that gardener.’ And the voice of the August Personage of Jade reached out from Heaven and said, ‘It shall be so,’ and lo, the king was a gardener singing in the sun. In time the sun grew hot and the gardener stopped singing, and a fine dark cloud brought coolness and then drifted away, and it was hot again and much work remained, and the gardener cried, ‘Ah, to carry coolness wherever I go and have no cares! If only I could be that cloud.’ And the voice of the August Personage reached out from Heaven and said, ‘It shall be so,’ and lo, the gardener was a cloud drifting across the sky. And the wind blew and the sky grew cold, and the cloud would have liked to go behind the shelter of a hill, but it could only go where the wind took it, and no matter how hard it tried to go this way the wind took it that way, and above the cloud was the bright sun. ‘Ah, to fly through wind and be warm and have no cares! If only I could be the sun,’ cried the cloud, and the voice of the August Personage of Jade reached out from Heaven and said, ‘It shall be so,’ and lo, he was the sun. It was very grand to be the sun, and he delighted in the work of sending down rays to warm some things and burn others, but it was like wearing a suit made of fire and he began to bake like bread. Above him the cool stars that were gods were sparkling in safety and serenity and the sun cried, ‘Ah, to be divine and free from care! If only I could be a god.’ And the voice of the August Personage of Jade reached out from Heaven and said, ‘It shall be so,’ and lo, he was a god, and he was beginning his third century of combat with the Stone Monkey, which had just transformed itself into a monster a hundred thousand feet tall and was wielding a trident made from the triple peaks of Mount Hua, and when he wasn’t dodging blows he could see the peaceful green earth down below him, and the god cried, ‘Ah, if only I could be a man who was safe and secure and had no cares!’ And the voice of the August Personage of Jade reached out from Heaven and said, ‘It shall be so.’ And lo, he was a king who was gazing down from a tall tower upon a gardener who sang as he worked.

Every bit of evidence would suggest that the will to be moving is as old as mankind. Take the people in the Old Testament. They were always on the move. First, it's Adam and Eve moving out of Eden. Then it's Cain condemned to be a restless wanderer, Noah drifting on the waters of the Flood, and Moses leading the Israelites out of Egypt toward the Promised Land. Some of these figures were out of the Lord's favor and some of them were in it, but all of them were on the move. And as far as the New Testament goes, Our Lord Jesus Christ was what they call a peripatetic--someone who's always going from place to place--whether on foot, on the back of a donkey, or on the wings of angels. But the proof of the will to move is hardly limited to the pages of the Good Book. Any child of ten can tell you that getting-up-and-going is topic number one in the record of man's endeavors. Take that big red book that Billy is always lugging around. It's got twenty-six stories in it that have come down through the ages and almost every one of them is about some man going somewhere. Napoleon heading off on one of his conquests, or King Arthur in search of the Holy Grail. Some of the men in the book are figures from history and some from fancy, but whether real or imagined, almost every one of them is on his way to someplace different from where he started. So, if the will to move is as old as mankind and every child can tell you so, what happens to a man like my father? What switch is flicked in the hallway of his mind that takes the God-given will for motion and transforms it into the will for staying put? It isn't due to a loss of vigor. For the transformation doesn't come when men like my father are growing old and infirm. It comes when they are hale, hearty, and at the peak of their vitality. If you asked them what brought about the change, they will cloak it in the language of virtue. They will tell you that the American Dream is to settle down, raise a family, and make an honest living. They'll speak with pride of their ties to the community through the church and the Rotary and the chamber of commerce, and all other manner of stay-puttery. But maybe, I was thinking as I was driving over the Hudson River, just maybe the will to stay put stems not from a man's virtues but from his vices. After all, aren't gluttony, sloth, and greed all about staying put? Don't they amount to sitting deep in a chair where you can eat more, idle more, and want more? In a way, pride and envy are about staying put too. For just as pride is founded on what you've built up around you, envy is founded on what your neighbor has built across the street. A man's home may be his castle, but the moat, it seems to me, is just as good at keeping people in as it is at keeping people out.

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.

All of our training relies on these two practices: mindfulness and awareness. Awareness is our consciousness of being in the present. Mindfulness means “to remember” or “not to forget” to watch the mind and see when it drifts away from the present. The moment we see that, we’re back again. Without the activity of mindfulness, we get lost in the mind’s continual flow of thoughts, and our awareness becomes like a child lost in a thick forest. Of the two, mindfulness is usually emphasized more because it’s responsible for maintaining the continuity of our awareness. Mindfulness means to remember again and again. It has a certain quality of repetitiveness. That’s how we develop all of our habitual patterns, negative or positive—through repetition. So in this case, by cultivating a sense of mindful presence, we’re establishing a positive tendency that has the power to transform any negative tendency.

Real transformation happens when people take responsibility for their own lives and begin to live intentionally in every area. When they begin recovering their passion and start seeing progress, their lives change. Changed people result in changed families, schools, synagogues, churches, companies, and governments. And when this happens, you begin transforming culture in profound and lasting ways.

His words explained, but they did not convince. Was this sudden-bursting glory only the sun rising behind storm clouds? She could see the clouds moving while they were being colored. The universal gray surrendered under some magic paint brush. The rifts widened, and the gloom of the pale-gray world seemed to vanish. Beyond the billowy, rolling, creamy edges of clouds, white and pink, shone the soft exquisite fresh blue sky. And a blaze of fire, a burst of molten gold, sheered up from behind the rim of cloud and suddenly poured a sea of sunlight from east to west. It trans-figured the round foothills. They seemed bathed in ethereal light, and the silver mists that overhung them faded while Carley gazed, and a rosy flush crowned the symmetrical domes. Southward along the horizon line, down-dropping veils of rain, just touched with the sunrise tint, streamed in drifting slow movement from cloud to earth. To the north the range of foothills lifted toward the majestic dome of Sunset Peak, a volcanic upheaval of red and purple cinders, bare as rock, round as the lower hills, and wonderful in its color. Full in the blaze of the rising sun it flaunted an unchangeable front. Carley understood now what had been told her about this peak. Volcanic fires had thrown up a colossal mound of cinders burned forever to the hues of the setting sun. In every light and shade of day it held true to its name. Farther north rose the bold bulk of the San Francisco Peaks, that, half lost in the clouds, still dominated the desert scene. Then as Carley gazed the rifts began to close. Another transformation began, the reverse of what she watched. The golden radiance of sunrise vanished, and under a gray, lowering) coalescing pall of cloud the round hills returned to their bleak somberness, and the green desert took again its cold sheen.

The assessment will be guided by insights from research in particle physics, astrophysics, and cosmology that allow us to predict how the universe will unfold over epochs that dwarf the timeline back to the bang. There are significant uncertainties, of course, and like most scientists I live for the possibility that nature will slap down our hubris and reveal surprises we can’t yet fathom. But focusing on what we’ve measured, on what we’ve observed, and on what we’ve calculated, what we’ll find, as laid out in chapters 9 and 10, is not heartening. Planets and stars and solar systems and galaxies and even black holes are transitory. The end of each is driven by its own distinctive combination of physical processes, spanning quantum mechanics through general relativity, ultimately yielding a mist of particles drifting through a cold and quiet cosmos. How will conscious thought fare in a universe experiencing such transformation? The language for asking and answering this question is provided once again by entropy. And by following the entropic trail we will encounter the all-too-real possibility that the very act of thinking, undertaken by any entity of any kind anywhere, may be thwarted by an unavoidable buildup of environmental waste: in the distant future, anything that thinks may burn up in the heat generated by its own thoughts. Thought itself may become physically impossible. While the case against endless thought will be based on a conservative set of assumptions, we will also consider alternatives, possible futures more conducive to life and thinking. But the most straightforward reading suggests that life, and intelligent life in particular, is ephemeral. The interval on the cosmic timeline in which conditions allow for the existence of self-reflective beings may well be extremely narrow. Take a cursory glance at the whole shebang, and you might miss life entirely. Nabokov’s description of a human life as a “brief crack of light between two eternities of darkness”6 may apply to the phenomenon of life itself. We mourn our transience and take comfort in a symbolic transcendence, the legacy of having participated in the journey at all. You and I won’t be here, but others will, and what you and I do, what you and I create, what you and I leave behind contributes to what will be and how future life will live. But in a universe that will ultimately be devoid of life and consciousness, even a symbolic legacy—a whisper intended for our distant descendants—will disappear into the void. Where, then, does that leave us?

Kara gave me a nudge with her foot under the table. I woke out of my reverie and looked at her, my first thought being, who is this girl, and how can she be so cool?” “You were drifting off.” “Oh wow. I’m sorry. I’m really bushed, I guess. The months in Berlin were intense. And then I was on the road like I never could have imagined. I was almost killed in a tunnel in Yugoslavia. Athens was crazy. The last two days have been a blur. I was almost squashed by a bus earlier today, and then I run into someone like you.” “And who is someone like me?” Kara teased.

A person with a lack of language is never languid in their actions; rather, they are quite the opposite: a speedster, not a lagger. It is not a tragic transformation for him, nor is his smallness enunciated in his largest presence and credible grasp of his intensified and handy reputation with minor punctuality. This reflects a consoling drift in his good spirit.

The very concept that dragons can recall their previous lives is so hard for humans to grasp. I should so dearly love to listen to whatever you wished to tell me, and to make a complete record of all you recall. Such conversations alone would make a journey worthwhile! Oh, please, say that you will!” A taut quiet followed her words. “Alise,” Sedric said warningly, “I think you should come away from the railing.” But she clung there, even though she, too, could feel the wave of uneasiness that swept through the ship. The smoothness went out of the sailing; the deck under her feet shifted subtly. Surely it was her imagination that the wind flowed more chill than it had? Paragon spoke into the roaring silence. “I choose not to remember,” he said. Alise felt as if his words broke a spell. Sound and life came suddenly back to the world. It included the sudden thud of feet on the deck behind her. A woman’s voice said, without preamble, “I fear you’re upsetting my ship. I’ll have to ask you to leave the foredeck.” “She’s not upsetting me, Althea,” Paragon interjected as Alise turned to see the captain’s wife advancing on her. Alise had met her when they embarked and had spoken with her several times, but still did not feel at ease with her. She was a small woman who wore her hair in a long black pigtail down her back. She dressed in sailor’s garb; it was well tailored and of quality fabric, but for all that, she was a woman in trousers and a jacket. Less feminine garb Alise could not imagine, and yet the very inappropriateness of it seemed to emphasize her female form. Her eyes were very dark, and right now they sparked with either anger or fear. Alise retreated a step and put her hand on Sedric’s arm. For his part, he turned his body so that he stood almost between them and said, “I’m sure the lady meant no harm. The ship asked us to come up and speak with him.” “That I did,” Paragon confirmed. He twisted to look over his shoulder at all of them. “No harm done, Althea, I assure you. We were speaking of dragons, and quite naturally, she asked me what I recalled of being one. I told her that I chose to recall nothing at all.” “Oh, Ship,” the woman said, and Alise felt as if she had disappeared. Althea Trell did not even glance at her as she moved forward to take Alise’s place at the bow. She leaned on the railing and stared far ahead up the river as if sharing the ship’s thoughts. “Par’gon!” A child’s voice piped up suddenly behind them. Alise turned to watch a small boy of three or four clambering onto the raised foredeck. He was bare armed and bare legged and baked dark by the sun. He scampered forward, dropped to his hands and knees, and thrust his head out under the ship’s railing. Alise gasped, expecting him to pitch overboard at any moment. Instead he demanded the ship’s attention with a strident, “Par’gon? You awright?” His babyish voice was full of concern. The ship swung his head around to stare at the child. His mouth puckered oddly and then suddenly he smiled, an expression that transformed his face. “I’m fine.” “Catch me!” the boy commanded, and before his mother could even turn to him, he launched himself into the figurehead’s waiting hands. “Fly me!” the imp commanded the ship. “Fly me like a dragon!” And without a word, the ship obeyed him. He cupped the child in his two immense hands and lifted him high and forward. The boy leaned fearlessly against the ship’s laced fingers and spread his small arms wide as if they were wings. The figurehead gently wove his hands through the air, swaying the youngster from left to right. A squeal of glee drifted back to them. Abruptly the charge of tension in the air vanished. Alise wondered if Paragon even recalled they were there. “Let’s leave them shall we?” Althea suggested quietly. “Is it safe for the child?” Sedric objected in horror. “It’s the safest place the boy can possibly be,” Althea replied with certainty. “And for the ship, it’s the best place, too.

There are as many different kinds of clouds as there are different kinds of people and, like people, they all float and drift as they please, being one thing one minute, transforming into something quite different the next. Unrecognizable in the blink of an eye. The circle of life exists in every aspect of nature, and we all just play our part for as long as the universe

It’s the moment when I no longer care about accomplishment, success, goals, or the Earth,   When the pain of living and the joy of humanity is forgotten, when I want to transform into the elements of you drifting into space   It’s the space and time after orgasm That define our love And that heal me When life has wounded and beaten me into foldedness

She cupped her hand, caught the gleaming flow of water and drank again. Royce did the same. She was right, he had never tasted water more satisfying. When he had drunk, he took a deep breath and felt his lungs fill with the mingled scent of lemons and jasmine, the perfume he already knew, for it clung to her skin. That satiny smooth skin. Would it feel cool to his touch as it had earlier or would she be warm now here in the cradle of the earth? He had to know. His fingers brushed over the curve of her cheek, lingered…Her lashes drifted down, so long and soft, up again, and he found himself gazing into fathomless eyes. “Royce-“ “Hush,” he said and gathered her to him. She was slim and strong in his arms, her body molding to his. Her lips parted, accepting the hard thrust of his tongue as he tasted her deeply. He wanted to go slowly, knew he should, and found the effort entirely beyond him. He had waited so long…not mere weeks but lifetimes it seemed…time without beginning or end, stretching out endlessly yet coming finally to this moment. Surely, he was not alone in believing they had been coming to this moment since that fog-draped morning in London when he first set eyes on her? Her hands were on his shirt, pulling it loose. Shock roared through him. He had not expected this. She was gently reared, a virgin, he had thought to go very slowly-heaven help him-always mindful of her innocence. But her passion seemed to match his own and she was fire in his arms, in his hands, in his dreams. “Sweet heaven,” she said, gasping softly. “I want you so much!” Somewhere on the planet there was a man who could withstand such words from a beautiful woman in his arms. Of course, that poor fellow was a eunuch, which absolutely did not bear thinking about. Royce groaned in relief, offered thanks to any and all deities who might feel they were due, and lowered her gently to the ground. Far in the back of his mind, he knew what he was doing was momentous. Kassandra was as far from a casual encounter as it was possible for a woman to be. He knew that and accepted it. Indeed, the depth of his feeling for her transformed pleasure into something vastly more.

6. “Body Balance” Meditation by John-Roger In this meditation, John-Roger guides you to release any tensions, pains, or stuck energy from the day through an exercise in progressive relaxation. Once your body is relaxed, you’ll imagine yourself being transformed by a healing white light, which will help you drift off to sleep. Free download available from the Movement of Spiritual Inner Awareness online store. Go to bit.​ly/​bodyb​alanc​emed​itati​on and use promo code 4MS1A8.

Paris It's that time to transform To come around, I'm changin' Oh, there's an angel knockin' on my window Tryin' to tell me where to go next It's a small town without you It feels cold, it's creepin' Moving on I look ahead instead Spirit divide Drift alone I waved her goodbye I carried on Dreams pass My black dress Folded on a big mess I'm changing my next flight to Paris The hour glass, a tick tock too fast for a destiny I've got a full drawer of letters Remember it was Paris you said we were gonna meet Why your answer machine's still on? It's the oddest feeling since you're gone A part of me drift away with you And will never return Spirit divide Drift alone I waved her goodbye I carried on Dreams pass My black dress Folded on a big mess I'm changing my next flight to Paris Spirit divide I waved her goodbye Dreams pass My black dress Folded on a big mess I'm changing my next flight

But your friends are fewer now. Some have drifted off somewhere or submerged themselves in their work. You no longer see as many as you did at meetings or gatherings. Informal groups become smaller; attendance drops off in little organizations, and the organizations themselves wither. Now, in small gatherings of your oldest friends, you feel that you are talking to yourselves, that you are isolated from the reality of things. This weakens your confidence still further and serves as a further deterrent to—to what? It is clearer all the time that, if you are going to do anything, you must make an occasion to do it, and then you are obviously a troublemaker. So you wait, and you wait. “But the one great shocking occasion, when tens or hundreds or thousands will join with you, never comes. That’s the difficulty. If the last and worst act of the whole regime had come immediately after the first and smallest, thousands, yes, millions would have been sufficiently shocked—if, let us say, the gassing of the Jews in ’43 had come immediately after the ‘German Firm’ stickers on the windows of non-Jewish shops in ’33. But of course this isn’t the way it happens. In between come all the hundreds of little steps, some of them imperceptible, each of them preparing you not to be shocked by the next. Step C is not so much worse than Step B, and, if you did not make a stand at Step B, why should you at Step C? And so on to Step D. “And one day, too late, your principles, if you were ever sensible of them, all rush in upon you. The burden of self-deception has grown too heavy, and some minor incident, in my case my little boy, hardly more than a baby, saying ‘Jew swine,’ collapses it all at once, and you see that everything, everything, has changed and changed completely under your nose. The world you live in—your nation, your people—is not the world you were born in at all. The forms are all there, all untouched, all reassuring, the houses, the shops, the jobs, the mealtimes, the visits, the concerts, the cinema, the holidays. But the spirit, which you never noticed because you made the lifelong mistake of identifying it with the forms, is changed. Now you live in a world of hate and fear, and the people who hate and fear do not even know it themselves; when everyone is transformed, no one is transformed. Now you live in a system which rules without responsibility even to God. The system itself could not have intended this in the beginning, but in order to sustain itself it was compelled to go all the way.

Speaking of dreams…I fold my arms behind my head and luxuriate in the bliss of sprawling flat on my back in bed for the first time in years, without the encumbrance of wings. I’ve always been a back sleeper, and since I didn’t get to fuck today and it’s now too late for me to find a woman that wouldn’t require coin in exchange (that chivalrous Keltar romantic still beats powerfully in my heart), I’ve no doubt I’ll be dreaming about sex for the paltry few hours I drift. I don’t need to sleep anymore, but the human part of me enjoys it and keeps trying. My window of slumber, however, continues to shrink and grow more elusive. Mac says princes don’t sleep at all. If that’s true, I’m not looking forward to completing the transformation. What is life without dreams?

I've been reduced on certain magnificent days... to just drifting on the shoulder, gawking at the transformation of ordinary seawater into beautifully muscled swell, into feathering urgency, into pure energy, impossibly sculpted, ecstatically edged, and finally into violent foam.

What kind of mystic Parmenides was may be impossible to determine given the relative lack of evidence. A surer conclusion that one can draw from the poem is that it highlights and recommends the solitude of the philosopher. As the poem begins, the horses and divine charioteers speed the lone Parmenides, "the knowing man, above all cities.''10 The relentless speed of the divine chariot (fr. i.1-10) is in contrast with the aimless wandering of twoheaded mortals-that blind, dazed, undiscerning tribe (fr. 6 ) . For they drift about enslaved to the senses: they believe that things come into being and perish, change place, have color (fr. 8.39-41). But in order to learn the astonishing truth, the goddess urges the mortal "boy" (fr. i.24) to attend to her words: "if now I speak, you attend and listen to my word" (fr. 2.1; cf. 6.2). Protreptic language is strong as the goddess exhorts him to keep his mind clear of normal ways of thinking (fr. 2.2, 6.3, 7) , and not to let the "the habits formed by much experience" force him back into the haze of senseexperience (fr. 7.3-6) . Such exhortation is necessary, because it is a long and difficult road from darkness to light. 1 1 The truth lies far indeed from the paths of men (fr. i.24-28); few fly free of the nets of sense-experience and social tradition. But the mind is its own place and has its own distinctive realm ("path") and object. That is, thinking is for the Eleatics itself nonempirical. Not for them the doctrine that "whatever is in the mind was first in the senses," and that the ears and eyes lend the brain all its concepts. For in truth, there are no things, no becoming, death, motion, color, multiplicity. What is seen does not truly exist. The sole reality is Being, ever-living, motionless, one. An individual cannot experience this Being like some object, and yet it is more present to the mind than any thing is present to the eye or ear. This idea cannot be denied or avoided. It haunts the mind. Those who explore its depths will be transformed by it.

which is drifting ever deeper into sham. What we must see is that God never promised to transform us into super-Christians who would never again sin and never again need to repent. He never promised anybody strength apart from continued dependence upon Himself (Jer. 10:23, John 15:5).

is like being surrounded by the sounds from childhood. Hearing your parents talk at dinner. The clinking of silverware on plates and the wood table. It feels like when your mom comes close to say good night as you drift off to sleep. They are the sounds of being surrounded by intimacy. The first years of life. Of being embraced.

For seven months each year, the subarctic environment is transformed by a gift (or perhaps some would say a curse) of the weather. This, of course, is snow. By midwinter the land is covered by soft powder lying two to six feet deep in the forest, hardened to dunelike drifts on the broad lakes and rivers, creating a nivean world of its own. The coming of snow is forecast by many signs… When the sky is bright orange at sunrise there will be snow, "usually two mornings later." Perhaps the best sign of snow is a moondog, a luminous circle around a bright winter moon. When the Koyukon speak of it, they say, "the moon pulls his (parka] ruff around his face," as if he is telling them that snow is coming soon. The Koyukon people regard snow as an elemental part of their world, much like the river, the air, or the sun. It can be a great inconvenience at times, but mostly it is a benefit. Without snow, the ease and freedom of winter travel would be lost, the movements of animals would not be faithfully recorded, the winter darkness would be far deeper, and the quintessential beauty of the world would be lessened. I never heard Koyukon people complain about snow, even when it stubbornly refused to melt away in late spring.

The real surprise was not that this happened but the fact that the shift was so subtle. After all, the purposes for which I was using the Scriptures were not bad in and of themselves. It’s just that over time, without my awareness, those purposes had trumped the greater purpose for which the Scriptures have been given: to allow my own heart and soul to be penetrated by an intimate word from God. My mind remained engaged, but my heart and soul had drifted far away.

There really were rabbits everywhere. They’d whoosh and bound past you in the blink of an eye, sometimes so fast that all you’d hear was the rapid thump thump on the ground before they were gone. They were as quick as the wind, and the only thing you really ever saw was their shadows as they skittered by. What impression did this give to us? Did it suggest the land was alive, vital and strong? Did it convey a sense of chaos, confusion and clamour? No, quite the opposite in fact, for the land seemed ever so silent. Indeed, I don’t know what other animal could’ve been as quiet as those wild rabbits. Although the wilderness was generally quiet, it took the appearance of the rabbits before you would become acutely aware of how quiet it really was. It was a sereneness that seemed more illusory than anything else - a type of nothingness, nothing but the wind and the grass, a rippling expanse that gifted a sense of kindness, the drifting clouds, thoughts dim and hazy. The instant the rabbits appeared, all of this nature awoke, the horizon suddenly shrank, and the air grew taut, ever so slightly. My heart followed suit, and so did my ears. My throat was empty, and all I could do was utter a gentle ah. That sound, let loose, became the most solid, most compact thing in the entire world. My body felt heavy, overwhelmingly so, and I was unable to move. But the rabbits bounded in front of me, racing back and forth, their gracefulness blending into the calmness of the land. Then another appeared, hopped up on a largish stone and stood motionless, its eyes directed towards me, peering into me. The silence of the scene increased tenfold. One more rabbit jumped into view and the quiet deepened yet again. They came, more and more, and as they did, all sound was evacuated from the world, transforming it into a clear, limpid pool of silence. I turned my head, a movement that now seemed magnified amid the stillness. My ah lingered in the air, not yet absorbed into the sweeping quiet of the landscape. It seemed to persist, perched just above the calm. I’d been enraptured by nature countless times before, caught in its web, unable to free myself, but I’ve never been able to put this into words. Nothing but my ah…I simply stood there in the midst of all of that confusion and clamour, the chaos swirling about, avid and avaricious. The silence encircled me, stealing the words from my throat. Countless times I’d praised the earth, the wild, but still I could not put into words that there was really no connection between us.

The next hurdle is the recognition that we have many deeply ingrained habit patterns that take time—a lot of time—to change. At first the typical neophyte is sure that he or she has a tremendous capacity and will grow more quickly than others. Then the sobering realization dawns that the degree of self-transformation is equal to the effort made. If neophytes have persisted thus far, they will almost inevitably encounter doubt (samshaya)—doubt about their own capacity; doubt about their teacher; doubt about the efficacy of the teaching. It is not far from the truth to say that practitioners who do not befriend doubt are bound to become self-deluded. If there really is no doubt or self-delusion, then they are quite simply enlightened. Another obstacle, not often identified, is the fact that practitioners’ karmic tendencies (read unconscious or semiconscious habit patterns) are magnified because awareness is enhanced through regular practice. This can be likened to a bright searchlight shining deep into the well of the mind. In the depth of the unconscious reside all kinds of unpleasant realities that get flushed out by steady application to self-inspection and self-understanding. At times, the unconscious materials that drift into the conscious mind seem overwhelming, and then it becomes clear that spiritual life is a form of brinkmanship. The Indic tradition speaks of the razor-edged path. Gradually spiritual practitioners learn to overcome their intrinsic materialism (i.e., constantly thinking in terms of the visible reality only). There is a progressive loosening of the ego knot or “self-contraction” (ātma-samkoca) by which the ordinary individual anxiously seeks to hold everything together. Spiritual practitioners learn to be humorous about everything, including themselves. Life is seen from a new perspective: as a strange play in which we are willy-nilly involved and which we can either misunderstand and suffer or understand and transcend even while being fully engaged in its drama. Practitioners must prevail over spiritual materialism—the false sense of accumulating “higher” experiences. They can realize inner freedom only to the extent that even the goal of liberation is renounced. Liberation, or enlightenment, is not a thing to be attained or acquired. It is living in the moment from the most profound understanding and without egoic attachment to anything. Those who parade their extraordinary spiritual accomplishments in front of others are possibly the least illumined of all. They merely substitute material commodities for “spiritual” merchandise. The Indic heritage knows of many adepts who after years of intense practice achieved a high state of consciousness or astounding paranormal ability only to promptly plunge from grace. The higher the adept’s elevation, the steeper the drop into oblivion and misery. Therefore the authorities of Yoga ever admonish practitioners to be circumspect, to keep their attainments to themselves, to focus on the cultivation of moral integrity, understanding, self-transcendence, and not least service to others.

The night of 'the look' on the avenue de New York. People drift along not seeing each other. It is like a vernissage without paintings. It could be the Exterminating Angel or 'Pure Festival' - pure in the sense of Virilio's 'pure war' - on screen. The only hot spot is the trap-door through which the champagne arrives. Peculiar feverish, power-mad tribe, dissolute yet oversensitive, metaphysics with infrared lighting. Nothing in their gaze, everything in the way they look, nothing in their eyes, everything in the decibel level. The gentle air of the Piazza Navona in December, with the acetylene lamps and the reflections of the turquoise water on the Bernini horses. A beauty that is purely Roman. In the Campo dei Fiori someone has laid fresh flowers at the foot of the statue of Giordano Bruno, burned for heresy on this very spot four centuries ago. The touching loyalty of the Roman people; where else would you see such a thing? The hot December multitudes spill out into the street: Christmas is almost as mild here as in Brazil. The city is only beautiful when the crowd invades it. So many people on the streets always gives the impression of a silent uprising. Everyone walks along in the luminous muted buzz of voices and the narrow streets. Everything is transformed into a silent opera, a theatrical geometry. Everything sings in this part of the city.

Right across the species, everything must be stored away and put under seal - including the famous genome - doubtless for the use of a later race, who will exploit it as fossil material. We shall ourselves, by the combined pressure of the mass of computer data and the continental drift, be transformed into a metamorphic deposit (the Unconscious already seems like a psychical residue of the Carboniferous). Right now, one has the impression the human race is merely turning in on itself and its origins, desperately gathering together its distress flares and dematerializing to transform itself into a message. But a message to whom? Everyone is looking for a safe area, some form of permanent plot that can eclipse existence as a primary abode and protect us from death. The unfortunate thing is there aren't even any plots held in perpetuity in the cemeteries any more.

And now the chiffon.’ Veils of mystery and a taffeta lining, oyster and pearl and precious lustres. Ada loved the way the clothes transformed her. She could be fire, or water, air or earth. Elemental. Truthful. This was who she was. She would lift her arms as if to embrace the heavens and the fabric would drift in the gossamer breeze;

Motorboats, Sailboats, and Rafts The following thoughts from John Ortberg are insightful: One of the analogies that’s been kind of helpful to me is the difference between a motorboat, a raft, and a sailboat. In a motorboat, I’m in charge. I determine how fast we’re going to go, and in what direction. Some people approach spiritual disciplines that way. If I’m just aggressive enough, if I have enough quiet times, I can make transformation happen on my own. Some people have been burned by that kind of approach, so they go to the opposite extreme and will say, “I’m into grace.” It’s like they’re floating on a raft. If you ask them to do anything to further their growth, they’ll say, “Hey, no. I’m not into works. I’m into grace. You’re getting legalistic with me.” So they drift. There are way too many commands in Scripture for anybody to think that we’re called to be passive. On a sailboat, however, I don’t move if it’s not for the wind. I can’t control the wind. I don’t manufacture the wind. Jesus talks about the Spirit blowing like the wind. But there is a role for me to play, and part of it has to do with what I need to discern. A good sailor will discern, Where’s the wind at work? How should I set the sails? Practicing spiritual disciplines is like sailing.

Assimilation: The Ideal and the Reality By B. A. Nelson, Ph.D Milton M. Gordon, in his Assimilation in American Life: The Role of Race, Religion, and National Origins, has defined three discrete stages in the development of this concept. The ideal of “Anglo-conformity,” which “demanded the complete renunciation of the immigrant’s ancestral culture in favor of the behavior and values of the Anglo-Saxon core group” prevailed almost until the end of the nineteenth century. It was superseded in the following two decades by the “melting pot” ideal, which heralded “a biological merger of the Anglo-Saxon peoples with other immigrant groups and a blending of their respective cultures into a new indigenous American type.” During the 1920s, the ideal of ”cultural pluralism” came into vogue, postulating “the preservation of the communal life and significant portions of the culture of the later immigrant groups within the context of American citizenship and political and economic integration into American society.” … total and widespread acceptance of “Anglo-conformity” would be an impossible anachronism in the 1980s, when the majority of the nation’s immigrants come from Third World nations. Despite the glaring contradiction between the ideal of “Anglo-conformity” and the reality of contemporary immigration, one aspect of “Anglo-conformity” does, however, linger on as a phantom “residue,” much like the whiff of scent which remains in a long-emptied bottle. Although both leaders and the led know that “Anglo-conformity” has become an impossible ideal, both retain this one notion that has become a perennial source of solace whenever anyone dares to suggest that future immigration might challenge and deny the national premise of e pluribus unum. … This notion assures those who believe in it that, even if the “Anglo-Saxon core group” dwindles in numbers and power to the point of becoming marginal, the Anglo-Saxon political heritage will yet survive. … This last “residue” of belief in Anglo-Saxon superiority would be simply an innocuous illusion were there not indications that official public policy is moving in a direction directly contrary to the Anglo-Saxon political tradition. ,,, The new American dilemma, as fateful as the one once addressed by Gunnar Myrdal, is the nation’s drift away from its tradition of “liberal pluralism,” in which “government gives no formal recognition to categories of people based on race or ethnicity,” and towards a new, “corporate pluralism,” which “envisages a nation where its racial and ethnic entities are formally recognized as such -- are given formal standing as groups in the national polity -- and where patterns of political power and economic reward are based on a distributive formula which postulates group rights and which defines group membership as an important factor in the outcome for individuals.” … Corporate pluralism is, in fact, the opposite of the popular notion of assimilation as the disappearance of alien characteristics in an all-transforming native culture. Since corporate pluralism replaces “individual meritocracy” with “group rewards,” it strongly discourages assimilation…

Why are you even bothering?' He stops just passively drifting, hauls back on his arm. 'I'm a copy. I'm not me. There's no point in any of this. Get me back, the real me. What's the point in your just having me as a fake upload?' And perhaps it is not the most politic thing to say to a woman who is herself nothing more than a copy of a copy of a copy, rebuilt by spiders and filled with ants and who knows what other transformations, but she is too buys to take offence.

How did we get here? How does a group of people synonymous with Middle Britain and Middle America—the heart, soul, and backbone of their respective countries—drift to marginality? What drives their emerging radicalism? What transformations lead a group with such enduring numerical power to, in many instances, consider themselves a “minority” in the countries they once defined?

It is strange that God, who is beyond the limits of time, manifests Himself within time and its transformations. If you don't know 'where' God is--and people sometimes ask such questions--you have to look at everything that changes and moves, that doesn't fit into a shape, that fluctuates and disappears: the surface of the sea, the dances o the sun's corona, earthquakes, the continental drift, snows melting and glaciers moving, rivers flowering to the sea, seed germinating, the wind that sculpts mountains, a foetus developing in its mother's belly, wrinkles near the eyes, a body decaying in the grave, wines maturing, or mushrooms growing after a rain. God is present in every process. God is vibrating in every transformation.

Our thoughts and prayers have so much power. If people realised this, they would be much more careful where they let their thoughts drift.

The metal walls of the freighter grew red, then white-hot, but the creature, unaffected, continued its slow transformation into gray mass. Vague thought came to the thing, realization that it was time to act. Suddenly, it was floating free of the ship, falling slowly, heavily, as if somehow the gravitation of Earth had no serious effect upon it. A minute distortion in its electrons started it falling faster, as in some alien way it suddenly became more allergic to gravity. The Earth was green below; and in the dim distance a gorgeous and tremendous city of spires and massive buildings glittered in the sinking Sun. The thing slowed, and drifted like a falling leaf in a breeze toward the still-distant Earth.

Limits of survival are set by climate, those long drifts of change which a generation may fail to notice. And it is the extremes of climate which set the pattern. Lonely, finite humans may observe climatic provinces, fluctuations of annual weather and, occasionally may observe such things as “This is a colder year than I’ve ever known.” Such things are sensible. But humans are seldom alerted to the shifting average through a great span of years. And it is precisely in this alerting that humans learn how to survive on any planet. They must learn climate. —ARRAKIS, THE TRANSFORMATION AFTER HARQ AL-ADA