Landscaping Free Quotes

People who dream when they sleep at night know of a special kind of happiness which the world of the day holds not, a placid ecstasy, and ease of heart, that are like honey on the tongue. They also know that the real glory of dreams lies in their atmosphere of unlimited freedom. It is not the freedom of the dictator, who enforces his own will on the world, but the freedom of the artist, who has no will, who is free of will. The pleasure of the true dreamer does not lie in the substance of the dream, but in this: that there things happen without any interference from his side, and altogether outside his control. Great landscapes create themselves, long splendid views, rich and delicate colours, roads, houses, which he has never seen or heard of...

A fire can be any shape it wants to be. It's free. So it can look like anything at all, depending on what's inside the person looking at it. If you get this deep, quiet kind of feeling when you look at a fire, that's because it's showing you the deep, quiet kind of feeling you have inside yourself...

Victor Faust did much more than help me escape a life of abuse and servitude. He changed me. He changed the landscape of my dreams, the dreams I had every day about living ordinarily and free and on my own. He changed the colors on the palette from primary to rainbow—as dark as the colors of that rainbow may be.

It was still early, and the sun's lower limb was just free of the hill, his rays, ungenial and peering, addressed the eye rather than the touch as yet.

Tears of grief are unique. They contain chemicals that aren't found in the more mundane droplets of moisture that bathe the eyes, as if our tears wash us free of some noxious cause of sorrow. And tonight, after crying until I am empty, I have a rare glimpse of my own interior landscape - wounds piled like tiny skeletons into the reef of conscious adult life. I am aground amid my conquered traumas, stranded as a consequence of my achievements.

At the end of the day, no amount of investing, no amount of clean electrons, no amount of energy efficiency will save the natural world if we are not paying attention to it - if we are not paying attention to all the things that nature give us for free: clean air, clean water, breathtaking vistas, mountains for skiing, rivers for fishing, oceans for sailing, sunsets for poets, and landscapes for painters. What good is it to have wind-powered lights to brighten the night if you can't see anything green during the day? Just because we can't sell shares in nature doesn't mean it has no value.

Now we would wander around like strangers in those landscapes of our youth. We have been consumed in the fires of reality, we perceive differences only in the way tradesmen do, and we see necessities like butchers. We are free of care no longer – we are terrifying indifferent. We might be present in that world, but would we be alive in it? We are like children who have been abandoned and we are as experienced as old men, we are coarse, unhappy and superficial – I think that we are lost

An afternoon drive from Los Angeles will take you up into the high mountains, where eagles circle above the forests and the cold blue lakes, or out over the Mojave Desert, with its weird vegetation and immense vistas. Not very far away are Death Valley, and Yosemite, and Sequoia Forest with its giant trees which were growing long before the Parthenon was built; they are the oldest living things in the world. One should visit such places often, and be conscious, in the midst of the city, of their surrounding presence. For this is the real nature of California and the secret of its fascination; this untamed, undomesticated, aloof, prehistoric landscape which relentlessly reminds the traveller of his human condition and the circumstances of his tenure upon the earth. "You are perfectly welcome," it tells him, "during your short visit. Everything is at your disposal. Only, I must warn you, if things go wrong, don't blame me. I accept no responsibility. I am not part of your neurosis. Don't cry to me for safety. There is no home here. There is no security in your mansions or your fortresses, your family vaults or your banks or your double beds. Understand this fact, and you will be free. Accept it, and you will be happy.

The calm within the storm is where peace lives and breathes. It is not within perfect circumstances or a charmed life... it is not conditional. Peace is a sacred space within, it is the temple of our internal landscape. We are free to visit it, whenever we seek sanctuary. Underneath the chaos of everyday living, peace is patiently awaiting our discovery... go within.

I tramp the perpetual journey My signs are a rain-proof coat, good shoes, and a staff cut from the woods, No friend of mine takes his ease in my chair, I have no chair, no philosophy, I lead no man to a dinner-table, library, exchange, But each man and each woman of you I lead upon a knoll, My left hand hooking you round the waist, My right hand pointing to landscapes of continents and the public road. Not I, not any one else can travel that road for you, You must travel it for yourself. It is not far, it is within reach, Perhaps you have been on it since you were born and did not know, Perhaps it is everywhere on water and on land. Shoulder your duds dear son, and I will mine, and let us hasten forth, Wonderful cities and free nations we shall fetch as we go. If you tire, give me both burdens, and rest the chuff of your hand on my hip, And in due time you shall repay the same service to me, For after we start we never lie by again. This day before dawn I ascended a hill and look'd at the crowded heaven, And I said to my spirit When we become the enfolders of those orbs, and the pleasure and knowledge of every thing in them, shall we be fill'd and satisfied then? And my spirit said No, we but level that lift to pass and continue beyond. You are also asking me questions and I hear you, I answer that I cannot answer, you must find out for yourself. Sit a while dear son, Here are biscuits to eat and here is milk to drink, But as soon as you sleep and renew yourself in sweet clothes, I kiss you with a good-by kiss and open the gate for your egress hence. Long enough have you dream'd contemptible dreams, Now I wash the gum from your eyes, You must habit yourself to the dazzle of the light and of every moment of your life. Long have you timidly waded holding a plank by the shore, Now I will you to be a bold swimmer, To jump off in the midst of the sea, rise again, nod to me, shout, and laughingly dash with your hair.

We spray our fantasies on the landscape like a dog sprays urine. It turns it into ours. Once we’ve invented our gods and demons, we can propitiate or exorcize them. Once we’ve put fairies in the sinister solitary thorn tree, we can decide where we stand in relation to it; we can hang ribbons on it, see visions under it—or bulldoze it up and call ourselves free of superstition.

The wind rose high and free, to soar in an open sky with no clouds. It passed over a broken landscape scattered with corpses not yet buried. A landscape covered, at the same time, with celebrations. It tickled the branches of trees that had finally begun to put forth buds. The wind blew southward, through knotted forests, over shimmering plains and toward lands unexplored. This wind, it was not the ending. There are no endings, and never will be endings, to the turning of the Wheel of Time. But it was an ending.

Despite our attachment to notions of free will, most us know that disorders of the brain can trump the best intentions of the mind.

Jesus never concealed the fact that his religion included a demand as well as an offer. Indeed, the demand was as total as the offer was free. If he offered men his salvation, he also demanded their submission. He gave no encouragement whatever to thoughtless applicants for discipleship. He brought no pressure to bear on any inquirer. He sent irresponsible enthusiasts away empty. Luke tells of three men who either volunteered, or were invited, to follow Jesus; but no one passed the Lord’s test. The rich young ruler, too, moral, earnest and attractive, who wanted eternal life on his own terms, went away sorrowful, with his riches intact but with neither life nor Christ as his possession…The Christian landscape is strewn with the wreckage of derelict, half built towers—the ruins of those who began to build and were unable to finish. For thousands of people still ignore Christ’s warning and undertake to follow him without first pausing to reflect on the cost of doing so. The result is the great scandal of Christendom today, so called “nominal Christianity.” In countries to which Christian civilization has spread, large numbers of people have covered themselves with a decent, but thin, veneer of Christianity. They have allowed themselves to become somewhat involved, enough to be respectable but not enough to be uncomfortable. Their religion is a great, soft cushion. It protects them from the hard unpleasantness of life, while changing its place and shape to suit their convenience. No wonder the cynics speak of hypocrites in the church and dismiss religion as escapism…The message of Jesus was very different. He never lowered his standards or modified his conditions to make his call more readily acceptable. He asked his first disciples, and he has asked every disciple since, to give him their thoughtful and total commitment. Nothing less than this will do

We lead a difficult life, not always managing to fit our actions to the vision we have of the world. (And when I think I have caught a glimpse of the color of my fate, it flees from my gaze.) We struggle and suffer to reconquer our solitude. But a day comes when the earth has its simple and primitive smile. Then, it is as if the struggles and life within us were rubbed out. Millions of eyes have looked at this landscape, and for me it is like the first smile of the world. It takes me out of myself, in the deepest meaning of the expression. It assures me that nothing matters except my love, and that even this love has no value for me unless it remains innocent and free. It denies me a personality, and deprives my suffering of its echo. The world is beautiful, and this is everything. The great truth which it patiently teaches me is that neither the mind nor even the heart has any importance. And that the stone warmed by the stone or the cypress tree swelling against the empty sky set a boundary to the only world in which "to be right" has any meaning: nature without men. This world reduces me to nothing. It carries me to the very end. Without anger, it denies that I exist. And, agreeing to my defeat, I move toward a wisdom where everything has already been conquered -- except that tears come into my eyes, and this great sob of poetry which swells my heart makes me forget the truth of the world.

Holy shit.” This is the kind of sunset you hardly see any more, a 19th-century wilderness sunset, a few of which got set down, approximated, on canvas, landscapes of the American West by artists nobody ever heard of, when the land was still free and the eye innocent, and the presence of the Creator much more direct. Here it thunders now over the Mediterranean, high and lonely, this anachronism in primal red, in yellow purer that can be found anywhere today, a purity begging to be polluted…of course Empire took its way westward, what other way was there but into those virgin sunsets to penetrate and to foul?

I spent the last Friday of summer vacation spreading hot, sticky tar across the roof of George Washington High. My companions were Dopey, Toothless, and Joe, the brain surgeons in charge of building maintenance. At least they were getting paid. I was working forty feet above the ground, breathing in sulfur fumes from Satan's vomitorium, for free. Character building, my father said. Mandatory community service, the judge said. Court-ordered restitution for the Foul Deed. He nailed me with the bill for the damage I had done, which meant I had to sell my car and bust my hump at a landscaping company all summer. Oh, and he gave me six months of meetings with a probation officer who thought I was a waste of human flesh. Still, it was better than jail. I pushed the mop back and forth, trying to coat the seams evenly. We didn't want any rain getting into the building and destroying the classrooms. Didn't want to hurt the school. No, sir, we sure didn't.

Endymion The rising moon has hid the stars; Her level rays, like golden bars, Lie on the landscape green, With shadows brown between. And silver white the river gleams, As if Diana, in her dreams, Had dropt her silver bow Upon the meadows low. On such a tranquil night as this, She woke Endymion with a kiss, When, sleeping in the grove, He dreamed not of her love. Like Dian's kiss, unasked, unsought, Love gives itself, but is not bought; Nor voice, nor sound betrays Its deep, impassioned gaze. It comes,--the beautiful, the free, The crown of all humanity,-- In silence and alone To seek the elected one. It lifts the boughs, whose shadows deep Are Life's oblivion, the soul's sleep, And kisses the closed eyes Of him, who slumbering lies. O weary hearts! O slumbering eyes! O drooping souls, whose destinies Are fraught with fear and pain, Ye shall be loved again! No one is so accursed by fate, No one so utterly desolate, But some heart, though unknown, Responds unto his own. Responds,--as if with unseen wings, An angel touched its quivering strings; And whispers, in its song, "Where hast thou stayed so long?

Think of a globe, a revolving globe on a stand. Think of a contour globe, whose mountain ranges cast shadows, whose continents rise in bas-relief above the oceans. But then: think of how it really is. These heights are just suggested; they’re there….when I think of walking across a continent I think of all the neighborhood hills, the tiny grades up which children drag their sleds. It is all so sculptured, three-dimensional, casting a shadow. What if you had an enormous globe that was so huge it showed roads and houses- a geological survey globe, a quarter of a mile to an inch- of the whole world, and the ocean floor! Looking at it, you would know what had to be left out: the free-standing sculptural arrangement of furniture in rooms, the jumble of broken rocks in the creek bed, tools in a box, labyrinthine ocean liners, the shape of snapdragons, walrus. Where is the one thing you care about in earth, the molding of one face? The relief globe couldn’t begin to show trees, between whose overlapping boughs birds raise broods, or the furrows in bark, where whole creatures, creatures easily visible, live our their lives and call it world enough. What do I make of all this texture? What does it mean about the kind of world in which I have been set down? The texture of the world, its filigree and scrollwork, means that there is a possibility for beauty here, a beauty inexhaustible in its complexity, which opens to my knock, which answers in me a call I do not remember calling, and which trains me to the wild and extravagant nature of the spirit I seek.

November Graveyard (1956) The scene stands stubborn: skinflint trees Hoard last year's leaves, won't mourn, wear sackcloth, or turn To elegiac dryads, and dour grass Guards the hard-hearted emerald of its grassiness However the grandiloquent mind may scorn Such poverty. No dead men's cries Flower forget-me-nots between the stones Paving this grave ground. Here's honest rot To unpick the heart, pare bone Free of the fictive vein. When one stark skeleton Bulks real, all saints' tongues fall quiet: Flies watch no resurrection in the sun. At the essential landscape stare, stare Till your eyes foist a vision dazzling on the wind: Whatever lost ghosts flare, Damned, howling in their shrouds across the moor Rave on the leash of the starving mind Which peoples the bare room, the blank, untenanted air.

Our sense of our own freedom results from our not paying attention to what it is actually like to be what we are. The moment we do pay attention, we begin to see that free will is nowhere to be found, and our subjectivity is perfectly compatible with this truth. Thoughts and actions simply arise in the mind. What else could they do? The truth about us is stranger than many suppose: The illusion of free will is itself an illusion.

The items in our homes that we feel we absolutely “need” are downright extravagances within the global landscape.

There was nothing like it before in history: a machine that promised liberation from the daily bondage of place. And in a free country like the United States, with the unrestricted right to travel, a vast geographical territory to spread out into, and a national tradition of picking up and moving whenever life became intolerable, the automobile came as a blessing.

Cats have the curiosity of a genius, while dogs have the intellect of a sack of manure covered in hair and mulch made from bark (so loud). Actually, that assessment isn’t quite fair. Sacks of manure are smarter than dogs, and make better best friends (I should know, because I’ve lost three best friends to landscaping incidents in the last year alone, which left me alone).

It's not pretty and perfect I am feeling today. Not in the mood for soft and contained. Not light or well-behaved or sugary sweet. No. I'm not willing to round off my sharp edges or make safe the danger zones. Not for you. Not for anyone, really. There's no room in me for gentle today. It's explore at your own risk, full on howl time. Oh, I can make nice. And I do. You'll only get past the surface if I deem you worthy. But my inner landscape? It's pure wilderness, darling, and the wolves are running. The moon went dark last night, loves, and something crashed and spiraled so something else could rise. It's time for music that courts the shadows and for dancing that sheds skin. Creation is calling and my muse, she likes it rough. Are you with me? Good. Now we can begin...

The moving landscape provides an absorbing diversion which frees the mind & gives us a fresh viewpoint, & we’re most at ease with the word when we walk because everything is happening at a manageable pace.

Free agency changed the baseball landscape in many ways. It created more opportunities for players, but it also meant increasingly fewer players would spend an entire career playing for one franchise—and that’s especially true for players capable of becoming “legends,” the ones in such demand on the free agent market.

The recipe for becoming a good novelist, for example is easy to give but to carry it out presupposes qualities one is accustomed to overlook when one says 'I do not have enough talent'. One has only to make a hundred or so sketches for novels, none longer than two pages but of such distinctness that every word in them is necessary; one should write down anecdotes each day until one has learned how to give them the most pregnant and effective form; one should be tireless in collecting and describing human types and characters; one should above all relate things to others and listen to others relate, keeping one's eyes and ears open for the effect produced on those present, one should travel like a landscape painter or costume designer; one should excerpt for oneself out of the individual sciences everything that will produce an artistic effect when it is well described, one should, finally, reflect on the motives of human actions, disdain no signpost to instruction about them and be a collector of these things by day and night. One should continue in this many-sided exercise some ten years: what is then created in the work­shop, however, will be fit to go out into the world. - What, however, do most people do? They begin, not with the parts, but with the whole. Per­haps they chance to strike a right note, excite attention and from then on strike worse and worse notes, for good, natural reasons.

The answer to all questions of life and death, "the absolute solution" was written all over the world he had known: it was like a traveller realising that the wild country he surveys is not an accidental assembly of natural phenomena, but the page in a book where these mountains and forests, and fields, and rivers are disposed in such a way as to form a coherent sentence; the vowel of a lake fusing with the consonant of a sibilant slope; the windings of a road writing its message in a round hand, as clear as that of one's father; trees conversing in dumb-show, making sense to one who has learnt the gestures of their language... Thus the traveller spells the landscape and its sense is disclosed, and likewise, the intricate pattern of human life turns out to be monogrammatic, now quite clear to the inner eye disentangling the interwoven letters. And the word, the meaning which appears is astounding in its simplicity: the greatest surprise being perhaps that in the course of one's earthly existence, with one's brain encompassed by an iron ring, by the close-fitting dream of one's own personality - one had not made by chance that simple mental jerk, which would have set free imprisoned thought and granted it the great understanding.

Author: A common gadabout who freely wanders over the landscape with wanton disregard. His days are spent picking up all the stray free words he can handle and squirreling them away for later use. Subsequently, (days, months or years later) working by candlelight and hidden away in his dank, musty secluded lair, the rogue simply rearranges the collected words on yellowed bond with a sharpened quill ink pen fashioned from the tail feather of a bald-headed vulture. Once finished, the dastardly cur audaciously attempts to sell those assembled pages for fleeting fame and profit.

Flint's pond! Such is the poverty of our nomenclature. What right had the unclean and stupid farmer, whose farm abutted on this sky water, whose shores he has ruthlessly laid bare, to give his name to it? Some skin-flint, who loved better the reflecting surface of a dollar, or a bright cent, in which he could see his own brazen face; who regarded even the wild ducks which settled in it as trespassers; his fingers grown into crooked and bony talons from the long habit of grasping harpy-like; — so it is not named for me. I go not there to see him nor to hear of him; who never saw it, who never bathed in it, who never loved it, who never protected it, who never spoke a good word for it, nor thanked God that He had made it. Rather let it be named from the fishes that swim in it, the wild fowl or quadrupeds which frequent it, the wild flowers which grow by its shores, or some wild man or child the thread of whose history is interwoven with its own; not from him who could show no title to it but the deed which a like-minded neighbor or legislature gave him who thought only of its money value; whose presence perchance cursed — him all the shores; who exhausted the land around it, and would fain have exhausted the waters within it; who regretted only that it was not English hay or cranberry meadow — there was nothing to redeem it, forsooth, in his eyes — and would have drained and sold it for the mud at its bottom. It did not turn his mill, and it was no privilege to him to behold it. I respect not his labors, his farm where everything has its price, who would carry the landscape, who would carry his God, to market, if he could get anything for him; who goes to market for his god as it is; on whose farm nothing grows free, whose fields bear no crops, whose meadows no flowers, whose trees no fruits, but dollars; who loves not the beauty of his fruits, whose fruits are not ripe for him till they are turned to dollars. Give me the poverty that enjoys true wealth.

And summer's surely really all about an imagined end. We head for it instinctually like it must mean something. We're always looking for it, looking it, heading towards it all year, the way a horizon holds the promise of a sunset. We're always looking for the full open leaf, the open warmth, the promise that we'll one day soon surely be able to lie back and have summer done to us; one day soon we’ll be treated well by the world. Like there really is a kinder finale and it's not just possible but assured, there's a natural harmony that'll be spread at your feet, unrolled like a sunlit landscape just for you. As if what it was always all about, your time on earth, was the full happy stretch of all the muscles of the body on a warmed patch of grass, one long sweet stem of that grass in the mouth. Care free. What a thought. Summer.

Without rich people who want it done now, who would animate the free world? In theory, you want everyone to live peacefully according to their needs, along the banks of a river. In fact, you worry that you'd die of boredom there. In fact, you get a buzz from someone like Carole Potter, who keeps prize chickens and could teach a graduate course in landscaping; who maintains a staff of four (more in the summers, during High Guest Season); a handsome, slightly ridiculous husband; a beautiful daughter at Harvard and an incorrigible son doing something or other on Bondi Beach; Carole who is charming and self-deprecating and capable, if pushed, of a hostile indifference crueler than any form of rage; who reads novels and goes to movies and theater and yes, yes, bless her, buys art, serious art, about which she actually fucking knows a thing or two.

Having read little poetry or other prettified writing, I was free of the pretensions it takes to view your own situation as a novel, to go dashing back and forth across the novelistic landscape making a great show of your pain and sorrow, all the while observing your own pitiful state from a place apart and gushing over how terribly poetic it is.

He has given me his gift of silence, knowing that at least I am free to construe my own truths about his feelings. It’s generous.

Our Lady of the Hours that Pass, Madonna of stagnant waters and dead algae, Tutelary Goddess of vast deserts and dark landscapes of barren rocks, free me from my youth.

Thatcher set ordinary people free, but into a landscape that her other policies had already shaped to suit other, more powerful interests, such as large corporations or Britons with inherited wealth.

Last night, at a press conference, the City Council reminded everyone that the Dog Park is there for our community enjoyment and use, and so it is important that no one enter, look at, or think about the Dog Park. They are adding a new advanced camera system to keep an eye on the great black walls of the Dog Park at all times, and if anyone is caught trying to enter it, they will be forced to enter it, and will never be heard from again. If you see hooded figures in the Dog Park, no you didn’t. The hooded figures are perfectly safe, and should not be approached at any costs. The City Council ended the conference by devouring a raw potato in quick, small bites of their sharp teeth and rough tongues. No follow-up questions were asked, although there were a few follow-up screams. We have also received word via encrypted radio pulses about the opening of a new store: Lenny’s Bargain House of Gardenwares and Machine Parts, which until recently was that abandoned warehouse the government was using for the highly classified and completely secret tests I was telling you about last week. Lenny’s will serve as a helpful new source for all needs involving landscaping and lawn-decorating materials and also as a way for the government to unload all the machines and failed tests and dangerous substances that otherwise would be wasted on things like “safe disposal” or “burying in a concrete tomb until the sun goes out.” Get out to Lenny’s for their big grand opening sale. Find eight government secrets and get a free kidnapping and personality reassignment so that you’ll forget you found them!

We’ll take up where we left off, Esther’, she had said, with her sweet martyr’s smile. ‘We’ll act as if all this were a bad dream.’ A bad dream. To the person in the bell jar, blank and stopped as a dead baby, the world itself is a bad dream. A bad dream. I remembered everything. ... Maybe forgetfulness, like a kind snow, should numb and cover them. But they were a part of me. They were my landscape.

There in the mountains, close to the delights of Nature, everything you see and hear is a joy. It is a joy unspoiled by any real discomfort. Your legs may possibly ache, or you may feel the lack of something really good to eat, but that is all. I wonder why this should be? I suppose the reason is that, looking at the landscape, it is as though you were looking at a picture unrolled before you, or reading a poem on a scroll. The whole area is yours [...]. You are free from any care or worry because you accept the fact that this scenery will help neither to fill your belly, nor add a penny to your salary, and are content to enjoy it just as scenery. This is the great charm of Nature, that it can in an instant discipline men's hearts and minds, and removing all that is base, lead them into the pure unsullied world of poetry.

We have no festival, nor procession, nor ceremony, not excepting our cattle-shows and so-called Thanksgivings, by which the farmer expresses a sense of the sacredness of his calling, or is reminded of its sacred origin. It is the premium and the feast which tempt him. He sacrifices not to Ceres and the Terrestrial Jove, but to the infernal Plutus rather. By avarice and selfishness, and a grovelling habit, from which none of us is free, of regarding the soil as property, or the means of acquiring property chiefly, the landscape is deformed, husbandry is degraded with us, and the farmer leads the meanest of lives. He knows Nature but as a robber.

Rhodes Must Fall was a small-scale example of what racial injustice looks like in Britain. It looks normal. It is pedestrian. It is unquestioned. It's just a part of the landscape, you might walk past it every day. For people who oppose anti-racism on the grounds of freedom of speech, opposition to gross racial disparities is about 'offence', rather than the heavily unequal material conditions that people affected by it carry as burden. Being in a position where their lives are so comfortable that they don't really have anything material to oppose, faux 'free speech' defenders spend all their spare time railing against 'offence culture'. When they make it about offence rather than their own complicity in a drastically unjust system, they successfully transfer the responsibility of fixing the system from the benefactors of it to those who are likely to lose out because of it. Tackling racism moves from conversations about justice to conversations about sensitivity. Those who are repeatedly struck by racism's tendency to hinder their life chances are told to toughen up and grow a thicker skin.

Most of the church landscape in my lifetime has been heavily invested in trying to do something for Jerry or Sherri or some other icon of unchurchness. The problem is that they have been only about themselves from the moment they could wail for their mothers, and the decision to give them at church what they can find in any self-help book appears now as a choice to abandon the One in whose honor the church gathers. What they need is to be set free from themselves with finality and to be lost in the awesome wonder of the manifest presence of God. It was never God’s desire that He would sit on the sideline and watch us frantically devise impressive ways to reach people or simply hold the line on orthodoxy as though faithfulness can exist in a vacuum apart from fruitfulness. God is the Matter of first importance! Can you say that about your current weekly encounter with church?

There are many [...] sites across the United States, entire landscapes that have been left to rot after they were no longer useful to frackers, miners, and drillers. It's a lot like how this culture treats people. It's certainly how we have been trained to treat our stuff - use it once, or until it breaks, then throw it away and buy some more. It's similar to what has been done to so many workers in the neoliberal period: they are used up and then abandoned to addiction and despair. It's what the entire carceral state is about: locking up huge sectors of the population who are more economically valuable as prison laborers and numbers on the spreadsheet of a private prison than they are as free workers.

He had heard especially promising things about Philadelphia--the lively capital of that young nation. It was said to be a city with a good-enough shipping port, central to the eastern coast of the country, filled with pragmatic Quakers, pharmacists, and hardworking farmers. It was rumored to be a place without haughty aristocrats (unlike Boston), and without pleasure-fearing puritans (unlike Connecticut), and without troublesome self-minted feudal princes (unlike Virginia). The city had been founded on the sound principles of religious tolerance, a free press, and good landscaping, by William Penn--a man who grew tree saplings in bathtubs, and who had imagined his metropolis as a great nursery of both plants and ideas. Everyone was welcome in Philadelphia, absolutely everyone--except, of course, the Jews. Hearing all this, Henry suspected Philadelphia to be a vast landscape of unrealized profits, and he aimed to turn the place to his advantage.

The city had been founded on the sound principles of religious tolerance, a free press, and good landscaping, by William Penn—a man who grew tree saplings in bathtubs, and who had imagined his metropolis as a great nursery of both plants and ideas.

idlewild adj. feeling grateful to be stranded in a place where you can’t do much of anything—sitting for hours at an airport gate, the sleeper car of a train, or the backseat of a van on a long road trip—which temporarily alleviates the burden of being able to do anything at any time and frees up your brain to do whatever it wants to do, even if it’s just to flicker your eyes across the passing landscape. From Idlewild, the original name of John F. Kennedy International Airport in New York City.

1:337-338 GREAT CHANGES IN ME I CANNOT DESCRIBE I told the local astrologer that the fact that he doesn't see something doesn't mean it doesn't exist. A lover may perceive a certain light in the beloved's face that another person can't. A healthy person tastes a variety of flavorings in food that a patient with a coated tongue cannot. To the sick everything tastes bitter. Great changes and shifts occur in me that I cannot describe, but they are very real. Ways open. A fragrance from the divine comes through. No one sees this, but it is the most profound event in my life. Friendship cannot be seen or measured, but the experience of living within it is beyond argument. Words like belief, righteousness, and faith can be used however a debater wants. With Hasan the silk-weaver recently I spoke of the power of the Islamic prophets. Then he used my words to support his free-thinking lineage. Soul comes here from the unseen to observe this world, the body, the night, and the sunlit morning landscape, saying, I have seen this; now show me your other properties, Lord of the universes (3:26).

When the sea is calm, the landscape (seascape) seems simple and even monotonous, sometimes with a distant, sometimes with a close coastline, but usually with no land in sight at all. You feel 'free', not only free of care, but also free of the solidity of the earth's crust. It is a wonderful sensation, feeling the liquidity of the water under the ship. This salutary freedom is constantly present, on deck by day, in bed at nights. The movements of the ship vary from a gentle rocking to swinging and hurtling; you are never motionless while at sea. Then you start to observe and assimilate all these natural phenomena surrounding you: the infinite variety of the waves and the swell of the sea, and for the first time in ages you look again at the heavenly bodies, the sun, the moon and the stars, and you see the living creatures in and over the sea, the fish and the birds.

By avarice and selfishness, and a grovelling habit, from which none of us is free, of regarding the soil as property, or the means of acquiring property chiefly, the landscape is deformed, husbandry is degraded with us, and the farmer leads the meanest of lives. He knows Nature but as a robber.

Soon human meaning would be bleached from the rocks, the landscape would assume its beauty and draw him in; the unimaginable age of the mountains and the fine mesh of living things that lay across them would remind him that he was part of this order and insignificant within it, and he would be set free.

Animals in zoos and prisoners sleep many hours a day. Like them I have become a devotee, a voluptuary of sleep, a connoisseur of its intense, uncharted pleasures. Sleep slips the chains of this life, snaps the intimate fetters of my skin, sets me free to travel the wild landscapes of the ungoverned mind.

I do not find myself beguiled, let alone enchanted by mortal man or woman with their pretense, show or adornments, yet when I’m alone in the pine-scented cloak of forested mountains, I’m both. It was nearing sunset in the treasure state with not another soul in sight and despite my own plainness and insignificance, I never felt more grounded or at peace; it’s a tranquility only the curvaceous, imposing landscape of the frontier can provide and I was free of the trepidation within my thoughts as I gratefully and prayerfully walked with God. All was well within me and around me for that blissful yet brief moment in time.

We should note that almost every technological transformation of consequence has taken place under Western auspices—if not Western in the strict geographical sense, then Western in the notion of a cultural landscape shaped by free thought and the chance for profit. Even non-Western innovations, like stirrups and gunpowder, have been quickly modified and improved by Western militaries. Jet fighters, GPS-guided bombs, and laser-guided munitions are all products of Western expertise. Even the jihadists’ most innovative and lethal weapons—improvised explosive devices and suicide belts—are cobbled together from Western-designed explosives and electronics.

Few things hold the potential to so drastically alter the landscape of your life as when you claim godly authority over the insane amount of unnecessary pressures you face. Be ready to see your eyes opened as you close them in prayer. One day soon a whole new kind of woman is going to be emerging from that prayer closet. A free one. A rested one. A contented one.

THE WELL Be thankful now for having arrived, for the sense of having drunk from a well, for remembering the long drought that preceded your arrival and the years walking in a desert landscape of surfaces looking for a spring hidden from you so long that even wanting to find it now had gone from your mind until you only remembered the hard pilgrimage that brought you here, the thirst that caught in your throat; the taste of a world just-missed and the dry throat that came from a love you remembered but had never fully wanted for yourself, until finally after years making the long trek to get here it was as if your whole achievement had become nothing but thirst itself. But the miracle had come simply from allowing yourself to know that you had found it, that this time someone walking out into the clear air from far inside you had decided not to walk past it any more; the miracle had come at the roadside in the kneeling to drink and the prayer you said, and the tears you shed and the memory you held and the realization that in this silence you no longer had to keep your eyes and ears averted from the place that could save you, that you had been given the strength to let go of the thirsty dust laden pilgrim-self that brought you here, walking with her bent back, her bowed head and her careful explanations. No, the miracle had already happened when you stood up, shook off the dust and walked along the road from the well, out of the desert toward the mountain, as if already home again, as if you deserved what you loved all along, as if just remembering the taste of that clear cool spring could lift up your face and set you free.

The journey across the landscape of loss to the inner self takes courage and persistence. It is a risky venture, with lots of false trails and humanising errors. It requires gentleness to know your limits, yet willingness to apply pressure in the direction of growth. It is a journey that is not cost-free, nor is it ever finished. But, especially in the pitch darkness, it is a journey on which there is always hope.

Each time I walk into a classroom, I can choose the place within myself from which my teaching will come, just as I can choose the place within my students toward which my teaching will be aimed. I need not teach from a fearful place: I can teach from my curiosity or hope or empathy or honesty, places that are as real within me as are my fears. I can have fear, but I need not be fear - if I am willing to stand somewhere else in my inner landscape.

More and more, we take for granted that work must be destitute of pleasure. More and more, we assume that if we want to be pleased we must wait until evening, or the weekend, or vacation, or retirement. More and more, our farms and forests resemble our factories and offices, which in turn more and more resemble prisons—why else should we be so eager to escape them? We recognize defeated landscapes by the absence of pleasure from them. We are defeated at work because our work gives us no pleasure. We are defeated at home because we have no pleasant work there. We turn to the pleasure industries for relief from our defeat, and are again defeated, for the pleasure industries can thrive and grow only upon our dissatisfaction with them. Where is our comfort but in the free, uninvolved finally mysterious beauty and grace of this world that we did not make, that has no price? Where is our sanity but there? Where is our pleasure but in working and resting kindly in the presence of this world?

The persistence of the [whole language] ideas despite the mass of evidence against them is most striking at this point. In normal science, a theory whose assumptions and predictions have been repeatedly contradicted by data will be discarded. That is what happened to the Smith and Goodman theories within reading science, but in education they are theoretical zombies that cannot be stopped by conventional weapons such as empirical disconfirmation, leaving them free to roam the educational landscape.

Because we live in such a mind-dominated culture, most modern art, architecture, music, and literature are devoid of beauty, of inner essence, with very few exceptions. The reason is that the people who create those things cannot — even for a moment — free themselves from their mind. So they are never in touch with that place within where true creativity and beauty arise. The mind left to itself creates monstrosities, and not only in art galleries. Look at our urban landscapes and industrial wastelands. No civilization has ever produced so much ugliness.

Imagine you're in a rowing boat on a lake. It's summer, early morning. That time when the sun hasn't quite broken free of the landscape and long, projected shadows tigerstripe the light. The rays are warm on your skin as you drift through them, but in the shadows the air is still cold, greyness holding onto undersides and edges wherever it can. A low clinging breeze comes and goes, racing ripples across the water and gently rocking you and your boat as you float in yin-yang slices of morning. Birds are singing. It's a sharp, clear sound, clean without the humming backing track of a day well underway. There's the occasional sound of wind in leaves and the occasional slap-splash of a larger wavelet breaking on the side of your boat, but nothing else. You reach over the side and feel the shock of the water, the steady bob of the lake's movement playing up and down your knuckles in a rhythm of cold. You pull your arm back; you enjoy the after-ache in your fingers. Holding out your hand, you close your eyes and feel the tiny physics of gravity and resistance as the liquid finds routes across your skin, builds itself into droplets of the required weight, then falls, each drop ending with an audible tap. Now, right on that tap - stop. Stop imagining. Here's the real game. Here's what's obvious and wonderful and terrible all at the same time: the lake in my head, the lake I was imagining, has just become the lake in your head. It doesn't matter if you never know me, or never know anything about me. I could be dead, I could have been dead a hundred years before you were even born and still - think about this carefully, think past the obvious sense of it to the huge and amazing miracle hiding inside - the lake in my head has become the lake in your head.

What, then, would it mean to imagine a system in which punishment is not allowed to become the source of corporate profit? How can we imagine a society in which race and class are not primary determinants of punishment? Or one in which punishment itself is no longer the central concern in the making of justice? An abolitionist approach that seeks to answer questions such as these would require us to imagine a constellation of alternative strategies and institutions, with the ultimate aim of removing the prison from the social and ideological landscapes of our society. In other words, we would not be looking for prisonlike substitutes for the prison, such as house arrest safeguarded by electronic surveillance bracelets. Rather, positing decarceration as our overarching strategy, we would try to envision a continuum of alternatives to imprisonment—demilitarization of schools, revitalization of education at all levels, a health system that provides free physical and mental care to all, and a justice system based on reparation and reconciliation rather than retribution and vengeance. The creation of new institutions that lay claim to the space now occupied by the prison can eventually start to crowd out the prison so that it would inhabit increasingly smaller areas of our social and psychic landscape. Schools can therefore be seen as the most powerful alternative to jails and prisons. Unless the current structures of violence are eliminated from schools in impoverished communities of color—including the presence of armed security guards and police—and unless schools become places that encourage the joy of learning, these schools will remain the major conduits to prisons. The alternative would be to transform schools into vehicles for decarceration.

After generations of separations and decades of forgetfulness, the mention of the South brings back to our memories ancient years of pain and pleasure. At the turn of the twentieth century, many African Americans left the Southern towns, left the crushing prejudice and prohibition, and moved north to Chicago and New York City, west to Los Angeles and San Diego. They were drawn by the heady promise of better lives, of equality, fair play, and good old American four-star freedom. Their expectations were at once fulfilled and at the same time dashed to the ground and broken into shards of disappointment. The sense of fulfillment arose from the fact that there were chances to exchange the dull drudgery of sharecrop farming for protected work under unionized agreements. Sadly for the last thirty years, those jobs have been decreasing as industry became computerized and work was sent to foreign countries. The climate which the immigrants imagined as free of racial prejudice was found to be discriminatory in ways different from the Southern modes and possibly even more humiliating. A small percentage of highly skilled and fully educated blacks found and clung to rungs on the success ladder. Unskilled and undereducated black workers were spit out by the system like so many undigestible watermelon seeds. They began to find their lives minimalized, and their selves as persons trivialized. Many members of that early band of twentieth-century pilgrims must have yearned for the honesty of Southern landscapes where even if they were the targets of hate mongers who wanted them dead, they were at least credited with being alive. Northern whites with their public smiles of liberal acceptance and their private behavior of utter rejection wearied and angered the immigrants.

At our own free will, we must make this declaration to ourselves today - the declaration of justice - the declaration of order - the declaration of a united independence from the oppression of prejudices, hate and segregation. In the course of human events, if ever, injustice grabs hold of the landscape that we the people step foot on, it will be our organically divine right to abolish such injustice, with our thoughts, words and actions conscientious. We the people, each one of us, will do our utmost to create a society that needs not the intervention of law or any specialist authority. We will create a society of humans with our own two hands for the humans that are yet to be born, so that they may know justice and order in their life, which we have been deprived of due to the indifference and callousness of our ancestors. We the living, breathing and thinking humans do solemnly declare upon our functional conscience, that from this moment onwards, we will no longer adhere to the traditional habit of dependency, hypocrisy and meekness, and we will come to the aid of every human who faces injustice in any form, with this golden principle engraved upon our hearts, that there are no foreigners, only family.

In this techscape, new values also emerge—often made up of old words with new connotations: automatic, digital, mobile, wireless, frictionless, smart—and new technology adapts to those values. The current meaning of the word wilderness, one could argue, emerged directly from the techscape of industrialism, just as the current meaning of the word network emerged from the world of telecommunications. With the advent of industrial technology we began to see wilderness less as a landscape devoid of agriculture and more as a landscape free from technology—and thus the wild went from being a wasteland to a refuge.

It could, she thinks, be deeply comforting; it might feel so free: to simply go away. To say to them all, I couldn’t manage, you had no idea; I didn’t want to try anymore. There might, she thinks, be a dreadful beauty in it, like an ice field or a desert in early morning. She could go, as it were, into that other landscape; she could leave them all behind—her child, her husband and Kitty, her parents, everybody—in this battered world (it will never be whole again, it will never be quite clean), saying to one another and to anyone who asks, We thought she was all right, we thought her sorrows were ordinary ones. We had no idea.

Is there too much complaining in your culture? The next time someone moans about something, try asking, “So what’s the next action?” People will complain only about something that they assume could be better than it currently is. The action question forces the issue. If it can be changed, there’s some action that will change it. If it can’t, it must be considered part of the landscape to be incorporated in strategy and tactics. Complaining is a sign that someone isn’t willing to risk moving on a changeable situation, or won’t consider the immutable circumstance in his or her plans. This is a temporary and hollow form of self-validation.

As the Mongol warriors withdrew from the cities of the Jurched, they had one final punishment to inflict upon the land where they had already driven out the people and burned their villages. Genghis Khan wanted to leave a large open land with ample pastures should his army need to return. The plowed fields, stone walls, and deep ditches had slowed the Mongol horses and hindered their ability to move across the landscape in any direction they wished. The same things also prevented the free migration of the herds of antelope, asses, and other wild animals that the Mongols enjoyed hunting. When the Mongols left from their Jurched campaign, they churned up the land behind them by having their horses trample the farmland with their hooves and prepare it to return to open pasture. They wanted to ensure that the peasants never returned to their villages and fields. In this way, Inner Mongolia remained a grazing land, and the Mongols created a large buffer zone of pastures and forests between the tribal lands and the fields of the sedentary farmers. The grassy steppes served as ready stores of pasturage for their horses that allowed them easier access in future raids and campaigns, and they provided a ready store of meat in the herds of wild animals that returned once the farmers and villagers had been expelled.

RAIN When you are in the midst of a strong emotion, take a few moments to try this approach: Recognize what you are feeling and name it. Anger, fear, sadness, confusion? Allow the feelings to be present, without pushing them away and without getting lost in them. Investigate the feelings in your body and mind. Explore the landscape of the emotion with curiosity and interest. Where in your body do you feel it? How does it feel in your mind—heavy, tight, open, agitated? Non-identification is the key to freeing yourself from the emotion’s grip. Don’t take it personally. What you are feeling is a human emotion that arises and passes away. It does not define who you are.

The alternative I’m proposing is to unleash ordinary people and trust them to start developing local food systems in which they make themselves part of a renewable local ecology on ‘garden-sized patches.’ Not less implication in wilderness, but more, because unpeopled wilderness is an untenable oxymoron of modern culture, and we’re unlikely to succeed in rewilding farmed landscapes if we don’t start rewilding ourselves - not through idle contemplation of nature but through generating our livelihoods judiciously from our local ecological base. It’s a challenge, of course, and it will definitely impact wildlife. But not necessarily more than other available options. Probably less.

We are the empty awareness (empty mind) that watches identity rehearsing itself in thoughts and memories relentlessly coming and going. Eventually the stream of thought falls silent, and you inhabit empty mind, free of that center of identity -free, that is, of the self-absorbed and relentless process of thought that precludes CONTACT in our day to day experience. It is here that you inhabit the full depth of immediate. Chinese poetry gets back near the process of nature by means of its vivid image, and its wealth of images. The prehistoric poets who created language discovered the whole harmonious framework of nature. We should avoid “is” and bring in a wealth of neglected English verbs.

The individuals in a cooperative social group cannot afford to tolerate repeated defections by selfish “free riders,” such as those who hoard food or shirk responsibility for the common defense. Any group too tolerant of defectors would be subsidizing them at its own expense, which would amount eventually to collective suicide. Organisms that temporarily forsake immediate personal advantage in the expectation of equivalent near-term reciprocation from nonkin (“reciprocal altruism”; Trivers 1971) or deferred and roundabout forms of longterm reciprocation through third parties (“indirect reciprocity”; Alexander 1987) must therefore evolve ways of reliably discriminating between a cooperator and a defector.

Never play the princess when you can be the queen: rule the kingdom, swing a scepter, wear a crown of gold. Don’t dance in glass slippers, crystal carving up your toes -- be a barefoot Amazon instead, for those shoes will surely shatter on your feet. Never wear only pink when you can strut in crimson red, sweat in heather grey, and shimmer in sky blue, claim the golden sun upon your hair. Colors are for everyone, boys and girls, men and women -- be a verdant garden, the landscape of Versailles, not a pale primrose blindly pushed aside. Chase green dragons and one-eyed zombies, fierce and fiery toothy monsters, not merely lazy butterflies, sweet and slow on summer days. For you can tame the most brutish beasts with your wily wits and charm, and lizard scales feel just as smooth as gossamer insect wings. Tramp muddy through the house in a purple tutu and cowboy boots. Have a tea party in your overalls. Build a fort of birch branches, a zoo of Legos, a rocketship of Queen Anne chairs and coverlets, first stop on the moon. Dream of dinosaurs and baby dolls, bold brontosaurus and bookish Belle, not Barbie on the runway or Disney damsels in distress -- you are much too strong to play the simpering waif. Don a baseball cap, dance with Daddy, paint your toenails, climb a cottonwood. Learn to speak with both your mind and heart. For the ground beneath will hold you, dear -- know that you are free. And never grow a wishbone, daughter, where your backbone ought to be.

The plan of Nature is progress and for any progress mankind must pay a price. It is quite evident to me that man must pay for everything except for the natural beauty of the landscape, which, if he is fortunate enough to live where it still exists, is free. Beauty has always existed and always will. Man has destroyed much of it, but he can never destroy all. The oceans are unchanged and the rivers still flow, even though some of them are laden with pollution, and some overflow, and others are less brimful than they were. The mountains stand. Man has made changes, he builds highways, cuts down trees, deflects a river's course as well as poisons it, yet beauty remains. Therefore, I think we should take time to enjoy what we can see of it.

For most of human history, when you were born you inherited an off-the-shelf package of religious and cultural constraints. This was a kind of library of limits that was embedded in your social and physical environment. These limits performed certain self-regulatory tasks for you so you didn’t have to take them on yourself. The packages included habits, practices, rituals, social conventions, moral codes, and a myriad of other constraints that had typically evolved over many centuries, if not millennia, to reliably guide – or shall we say design – our lives in the direction of particular values, and to help us give attention to the things that matter most. In the twentieth century the rise of secularism and modernism in the West occasioned the collapse – if not the jettisoning – of many of these off-the-shelf packages of constraints in the cause of the liberation of the individual. In many cases, this rejection occurred on the basis of philosophical or cosmological disagreements with the old packages. This has, of course, had many great benefits. Yet by rejecting entire packages of constraint, we’ve also rejected those constraints that were actually useful for our purposes. “The left’s project of liberation,” writes the American philosopher Matthew Crawford, “led us to dismantle inherited cultural jigs that once imposed a certain coherence (for better and worse) on individual lives. This created a vacuum of cultural authority that has been filled, opportunistically, with attentional landscapes that get installed by whatever ‘choice architect’ brings the most energy to the task – usually because it sees the profit potential.” The German philosopher Peter Sloterdijk, in his book You Must Change Your Life, has called for a reclamation of this particular aspect of religion – its habits and practices – which he calls “anthropotechnics.”6 When you dismantle existing boundaries in your environment, it frees you from their limitations, but it requires you to bring your own boundaries where you didn’t have to before. Sometimes, taking on this additional self-regulatory burden is totally worth it. Other times, though, the cost is too high. According to the so-called “ego-depletion” hypothesis, our self-control, our willpower, is a finite resource.7 So when the self-regulatory cost of bringing your own boundaries is high enough, it takes away willpower that could have been spent on something else.

Were the earth as smooth as a ball bearing, it might be beautiful seen from another planet, as the rings of Saturn are. But here we live and move; we wander up and down the banks of the creek, we ride a railway through the Alps, and the landscape shifts and changes. Were the earth smooth, our brains would be smooth as well; we would wake, blink, walk two steps to get the whole picture and lapse into dreamless sleep. Because we are living people, and because we are on the receiving end of beauty, another element necessarily enters the question. The texture of space is a condition of time. Time is the warp and matter the weft of woven texture of beauty in space, and death is the hurtling shuttle… What I want to do, then, is add time to the texture, paint the landscape on an unrolling scroll, and set the giant relief globe spinning on it stand.

Fundamentalism is the philosophy of the powerless, the conquered, the displaced and the dispossessed. Its spawning ground is the wreckage of political and military defeat, as Hebrew fundamentalism arose during the Babylonian captivity, as white Christian fundamentalism appeared in the American South during Reconstruction, as the notion of the Master Race evolved in Germany following World War I. In such desperate times, the vanquished race would perish without a doctrine that restored hope and pride. Islamic fundamentalism ascends from the same landscape of despair and possesses the same tremendous and potent appeal. What exactly is this despair? It is the despair of freedom. The dislocation and emasculation experienced by the individual cut free from the familiar and comforting structures of the tribe and the clan, the village and the family. It is the state of modern life. The

Doggerel by a Senior Citizen (for Robert Lederer) Our earth in 1969 Is not the planet I call mine, The world, I mean, that gives me strength To hold off chaos at arm’s length. My Eden landscapes and their climes Are constructs from Edwardian times, When bath-rooms took up lots of space, And, before eating, one said Grace. The automobile, the aeroplane, Are useful gadgets, but profane: The enginry of which I dream Is moved by water or by steam. Reason requires that I approve The light-bulb which I cannot love: To me more reverence-commanding A fish-tail burner on the landing. My family ghosts I fought and routed, Their values, though, I never doubted: I thought the Protestant Work-Ethic Both practical and sympathetic. When couples played or sang duets, It was immoral to have debts: I shall continue till I die To pay in cash for what I buy. The Book of Common Prayer we knew Was that of 1662: Though with-it sermons may be well, Liturgical reforms are hell. Sex was of course —it always is— The most enticing of mysteries, But news-stands did not then supply Manichean pornography. Then Speech was mannerly, an Art, Like learning not to belch or fart: I cannot settle which is worse, The Anti-Novel or Free Verse. Nor are those Ph.D’s my kith, Who dig the symbol and the myth: I count myself a man of letters Who writes, or hopes to, for his betters. Dare any call Permissiveness An educational success? Saner those class-rooms which I sat in, Compelled to study Greek and Latin. Though I suspect the term is crap, There is a Generation Gap, Who is to blame? Those, old or young, Who will not learn their Mother-Tongue. But Love, at least, is not a state Either en vogue or out-of-date, And I’ve true friends, I will allow, To talk and eat with here and now. Me alienated? Bosh! It’s just As a sworn citizen who must Skirmish with it that I feel Most at home with what is Real.

Sam scanned the orchards. U-Pickers laughed and posed for photos with apples on their heads, babies in the baskets, hugging trees. She lifted her head to study the sky, blue as her eyes. The clouds moved across the sun, blocking it out for long distances at a time, causing the landscape in front of her to become illuminated one patchwork piece at a time: the rolling hills lined with grass and endless rows of trees, peach, tart cherry, apples of every variety; blueberry bushes sitting at the bottom of the hill where the rain pooled; the old red barn where high school kids doled out baskets for fruit, which Sam's father weighed when they returned; the old shed where more high schoolers handed out free donut samples and sips of apple cider to arriving cars; the farmhouse with shutters- designed with apple cutouts- where her grandparents, Willo and Gordon, lived; the blue-green waters of Suttons Bay stretching out beyond the trees, the Old Mission Peninsula jutting into it; the family cornfields that sat across M-22 and would soon be cut into an intricate corn maze filled with spooks and goblins to scare fall visitors. This slice of northern Michigan was Sam's home, her whole world.

I allowed myself to imagine Ronan in a landscape of light and continuous revelation, his life lived as a series of singular moments. I wondered if in some ways, the greater loss here (or at least the most stupefying one) was mine, not Ronan's. Yes, Tay-Sachs disease would take his life; the number of his days was determined long before he could make a decision to transform the life he'd been given in one direction or another. He was denied that, but I couldn't imagine that his world was so remote, so unknowable. In this short story of his life I could not believe that he had been denied wonder. What if every moment of Ronan's life was, for him, like stepping free into a space, into a "first", into a state of wonder. Wonder that exists outside- beyond- narrative, wonder that feels like entering, again and again, for the very first time, a shining room. Dazzling, but somehow expected, like the light given off row after row of luminous trees- a blaze of impossible color. Pure experience without editorializing by the intellect. Moments that aren't folded into story but instead give off their own light. That must be the world of Ronan- his body, his mind, his heart. These thoughts comforted me.

Indeed, it was delightful to read a man's writing again. It was so direct, so straightforward after the writing of women. It indicated such freedom of mind, such liberty of person, such confidence in himself. One had a sense of physical well-being, free mind, which had never been thwarted or opposed, but had had full liberty from birth to stretch itself in whatever way it liked. All this was admirable. But after reading a chapter or two a shadow seemed to lie across the page. It was a straight dark bar, a shadow shaped something like the letter "I." One began dodging this way and that to catch a glimpse of the landscape behind it. Whether that was indeed a tree or a woman walking I was not quite sure. Back one was always hailed to the letter "I." One began to be tired of "I." Not but what this "I" was a most respectable "I"; honest and logical; as hard as a nut, and polished for centuries by good teaching and good feeding. I respect and admire that "I" from the bottom of my heart. But- here I turned a page or two, looking for something or other - the worst of it is that in the shadow of the letter "I" all is shapeless as mist. Is that a tree? No, it is a woman. But... she has not a bone in her body.

Diddy, not really alive, had a life. Hardly the same. Some people are their lives. Others, like Diddy, merely inhabit their lives. Like insecure tenants, never knowing exactly the extent of their property or when the lease will expire. Like unskilled cartographers, drawing and redrawing erroneous maps of an exotic continent. Eventually, for such a person, everything is bound to run dow. The walls sag. Empty spaces bulge between objects. The surfaces of objects sweat, thin out, buckle. The hysterical fluids of fear deposited at the core of objects ooze out along the seams. Deploying things and navigating through space becomes laborious. Too much effort to amble from kitchen to living room, serving drinks, turning on the hi-fi, pretending to be cheerful . . . Everything running down: suffusing the whole of Diddy's well-tended life. Like a house powered by one large generator in the basement. Diddy has an almost palpable sense of the decline of the generator's energy. Or, of the monstrous malfunctioning of that generator, gone amok. Sending forth a torrent of refuse that climbs up into Diddy's life, cluttering all his floor space and overwhelming his pleasant furnishings, so that he's forced to take refuge. Huddle in a narrow corner. But however small the space Diddy means to keep free for himself, it won't remain safe. If solid material can't invade it, then the offensive discharge of the failing or rebellious generator will liquefy; so that it can travel everywhere, spread like a skin. The generator will spew forth a stream of crude oil, grimy and malodorous, that coats all things and persons and objects, the vulgar as well as the precious, the ugly as well as what little still remains beautiful. Befouling Diddy's world and rendering it unusable. Uninhabitable. This deliquescent running-down of everything becomes coexistent with Diddy's entire span of consciousness, undermines his most minimal acts. Getting out of bed is an agony unpromising as the struggles of a fish cast up on the beach, trying to extract life from the meaningless air. Persons who merely have a life customarily move in a dense fluid. That's how they're able to conduct their lives at all. Their living depends on not seeing. But when this fluid evaporates, an uncensored, fetid, appalling underlife is disclosed. Lost continents are brought to view, bearing the ruins of doomed cities, the sparsely fleshed skeletons of ancient creatures immobilized in their death throes, a landscape of unparalleled savagery.

The desire for unmediated grace put mystics like Anne Hutchinson in direct conflict with Puritan authorities in Massachusetts Bay, who sought to contain her challenge to ministerial authority. The molten core of conversion needed to be encased in a solid sheath of prohibitions, rules, agendas for self-control—the precisionist morality that we know as the Protestant ethic. An ethos of disciplined achievement counterbalanced what the sociologist Colin Campbell calls an other Protestant ethic, one that sought ecstasy and celebrated free-flowing sentiment, sending frequent revivals across the early American religious landscape. The two ethics converged in a cultural program that was nothing if not capacious: it encompassed spontaneity and discipline, release and control. Indeed, the rigorous practice of piety was supposed to reveal the indwelling of the spirit, the actuality of true conversion. Yet the balance remained unstable, posing challenges to established authority in Virginia as well as Massachusetts. The tension between core and sheath, between grace abounding and moral bookkeeping, arose from the Protestant conviction that true religion was not merely a matter of adherence to outward forms, but was rooted in spontaneous inner feeling.

It was simply that they were grave, distant, intent upon something that she could not see. Their eyes were held upon some vision out of range, something away in the end of distance, some reality that she did not know, or even suspect. What was it that they saw? Probably they saw nothing after all, nothing at all. But then that was the trick, wasn’t it? To see nothing at all, nothing in the absolute. To see beyond the landscape, beyond every shape and shadow and color, that was to see nothing. That was to be free and finished, complete, spiritual. To see nothing slowly and by degrees, at last; to see first the pure, bright colors of near things, then all pollutions of color, all things blended and vague and dim in the distance, to see finally beyond the clouds and the pale wash of the sky—the none and nothing beyond that. To say “beyond the mountain,” and to mean it, to mean, simply, beyond everything for which the mountain stands, of which it signifies the being. Somewhere, if only she could see it, there was neither nothing nor anything. And there, just there, that was the last reality. Even so, in the same attitude of non-being, Abel had cut the wood. She had not seen into his eyes until it was too late, until they had returned upon everything.

Ordinarily, when he thought back upon those days, let alone upon his student years and the Bamboo Grove, it had always been as if he were gazing from a cool, dull room out into broad, brightly sunlit landscapes, into the irrevocable past, the paradise of memory. Such recollections had always been, even when they were free of sadness, a vision of things remote and different, separated from the prosaic present by a mysterious festiveness. But now, on this bright and cheerful September afternoon, with the strong greens and browns all around him and the ethereal, gently misted tones of blues verging into violet in the distance, as he trudged along at an easy pace, with frequent pauses to look about him, that walking tour of so long ago did not seem a distant paradise cut off from a resigned present. rather his present journey was the same as that of the past, the present Joseph Knecht was close as a brother to the Knecht of those days. Everything was new again, mysterious, promising; all that had been could recur, and many new things as well. It was long, long since he had looked out upon the day and the world and seen them as so unburdened, so beautiful and innocent. The happiness of freedom, of commanding his own destiny, flooded through him like a strong drink. How long it was since he had last had this feeling, last entertained this lovely and rapturous illusion.

a brief history of art Cave paintings. Clay then bronze statues. Then for about 1,400 years, people painted nothing except bold but rudimentary pictures of either the Virgin Mary and Child or the Crucifixion. Some bright spark realised that things in the distance looked smaller and the pictures of the Virgin Mary and the Crucifixion improved hugely. Suddenly everyone was good at hands and facial expression and now the statues were in marble. Fat cherubs started appearing, while elsewhere there was a craze for domestic interiors and women standing by windows doing needlework. Dead pheasants and bunches of grapes and lots of detail. Cherubs disappeared and instead there were fanciful, idealised landscapes, then portraits of aristocrats on horseback, then huge canvasses of battles and shipwrecks. Then it was back to women lying on sofas or getting out of the bath, murkier this time, less detailed then a great many wine bottles and apples, then ballet dancers. Paintings developed a certain splodginess - critical term - so that they barely resembled what they were meant to be. Someone signed a urinal, and it all went mad. Neat squares of primary colour were followed by great blocks of emulsion, then soup cans, then someone picked up a video camera, someone else poured concrete, and the whole thing became hopelessly fractured into a kind of confusing, anything-goes free for all.

The unification of our understanding of life with our understanding of matter and energy was the greatest scientific achievement of the second half of the twentieth century. One of its many consequences was to pull the rug out from under social scientists like Kroeber and Lowie who had invoked the “sound scientific method” of placing the living and nonliving in parallel universes. We now know that cells did not always come from other cells and that the emergence of life did not create a second world where before there was just one. Cells evolved from simpler replicating molecules, a nonliving part of the physical world, and may be understood as collections of molecular machinery—fantastically complicated machinery, of course, but machinery nonetheless. This leaves one wall standing in the landscape of knowledge, the one that twentieth-century social scientists guarded so jealously. It divides matter from mind, the material from the spiritual, the physical from the mental, biology from culture, nature from society, and the sciences from the social sciences, humanities, and arts. The division was built into each of the doctrines of the official theory: the blank slate given by biology versus the contents inscribed by experience and culture, the nobility of the savage in the state of nature versus the corruption of social institutions, the machine following inescapable laws versus the ghost that is free to choose and to improve the human condition. But this wall, too, is falling.

Kung Fu's process of individualization similarly takes part in this backlash as the representation of the social ills experienced by racial minorities is routinely disciplined and rechanneled to make the show palatable for mass consumption. Under this rubric, it is assumed that changing the hearts of individuals will automatically lead to changing society. To a post-1960s liberal audience who obviously felt sympathy toward the plight of racial minorities but who nevertheless were wary of certain measures taken by these groups toward self-determination and weary from extended conflict, this simple adage proved seductive. Indeed, for a great many Americans, post-Civil Rights race relations has transformed the United States into an unruly site with different groups vying for cultural, economic, and political resources. In this way, Kung Fu's Wild West setting—the uneven hand of justice, the social free-for-all, the generally inhospitable natural landscape—seemed to reflect the audience's view of their contemporary social environment. It also mirrored the overall impotence that Americans felt toward ameliorating the situation. Given such a scenario, individualizing racial oppression and other social inequities may have seemed like a final alternative. While this process of individualization is key in deciphering the show's political stance, the types of identifications the series forged between character and audience more substantively reveal its ideological commitments. Although Kung Fu's psychospiritualized vision was available to all of its audience members, one could argue that it was primarily framed as a commentary toward racial minorities and women who sought social change through means other than or in addition to inner transformation. It achieved this through a formulaic pattern of identifications.

Springs and summers full of song and revolution. The Popular Front, demonstrations and confrontations, time that takes you away from yourself and your poetry, so that you could see them as if from cosmic space, a way of looking that changes everything into stars, our Earth, you and me, Estonia and Eritrea, blue anemones and the Pacific Ocean. Even the belief that you will write more poems. Something that was breathing into you, as May wind blows into a house bringing smells of mown grass and dogs' barks, - this something has dissipated, become invisible like stars in daylight. For quite a time I haven't permitted myself to hope it would come back. I know I am not free, I am nothing without this breathing, inspiration, wind that comes through the window. Let God be free, whether he exist or no. And then, it comes once again. At dusk in the countryside when I go to an outhouse, a little white moth flies out of the door. That's it, now. And the dusk around me begins little by little to breathe in words and syllables. * In the morning, I was presented to President Mitterrand, in the evening, I was weeding nettles from under the currant bushes. A lot happened inbetween, the ride from Tallinn to Tartu and to our country home through the spring that we had waited for so long, and that came, as always, unexpectedly, changing serious greyish Estonia at once into a primary school child's drawing in pale green, into a play-landscape where mayflies, mayors and cars are all somewhat tiny and ridiculous... In the evening I saw the full moon rising above the alder grove. Two bats circled over the courtyard. The President's hand was soft and warm. As were his eyes, where fatigue was, in a curious way, mingled with force, and depth with banality. He had bottomless night eyes with something mysterious in them like the paths of moles underground or the places where bats hibernate and sleep.

The crowd as silent,holding their breaths.Hot wind rustled in the trees as the ax gleamed in the sun.Luce could feel that the end was coming,but why? Why had her soul dragged her here? What insight abouther past,or the curse, could she possibly gain from having her head cut off? Then Daniel dropped the ax to the ground. "What are you doing?" Luce asked. Daniel didn't answer.He rolled back his shoulders, turned his face toward the sky, and flung out her arms. Zotz stepped forward to interfere,but when he touched Daniel's shoulder,he screamed and recoiled as if he'd been burned. And then- Daniel's white wings unfurled from his shoulders.As they extended fully from his sides,huge and shockingly bright against the parched brown landscape, they sent twenty Mayans hurtling backward. Shouts rang out around the cenote: "What is he?" "The boy is winged!" "He is a god! Sent to us by Chaat!" Luce thrashed against the ropes binding her wrists and her ankles.She needed to run to Daniel.She tried to move toward him,until- Until she couldn't move anymore. Daniel's wings were so bright they were almost unbearable. Only, now it wasn't just Daniel's wings that were glowing. It was...all of him. His entire body shone.As if he'd swallowed the sun. Music filled the air.No,not music, but a single harmonious chord.Deafening and unending,glorious and frightening. Luce had heard it before...somewhere. In the cemetery at Sword&Cross, the last night she'd been there,the night Daniel had fought Cam,and Luce hadn't been allowed to watch.The night Miss Sophia had dragged her away and Penn had died and nothing had ever been the same.It had begun with that very same chord,and it was coming out of Daniel.He was lit up so brightly,his body actually hummed. She swayed where she stood,unable to take her eyes away.An intense wave of heat stroked her skin. Behind Luce,someone cried out.The cry was followed by another,and then another,and then a whole chorus of voices crying out. Something was burning.It was acrid and choking and turned her stomach instantly. Then,in the corner of her vision,there was an explosion of flame, right where Zotz had been standing a moment before. The boom knocked her backward,and she turned away from the burning brightness of Daniel,coughing on the black ash and bitter smoke. Hanhau was gone,the ground where she'd stood scorched black.The gap-toothed man was hiding his face,trying hard not to look at Daniel's radiance.But it was irresistible.Luce watched as the man peeked between his fingers and burst into a pillar of flame. All around the cenote,the Mayans stared at Daniel.And one by one,his brilliance set them ablaze.Soon a bright ring of fire lit up the jungle,lit up everyone but Luce. "Ix Cuat!" Daniel reached for her. His glow made Luce scream out in pain,but even as she felt as if she were on the verge of asphyxiation, the words tumbled from her mouth. "You're glorious." "Don't look at me," he pleaded. "When a mortal sees an angel's true essence, then-you can see what happened to the others.I can't let you leave me again so soon.Always so soon-" "I'm still here," Luce insisted. "You're still-" He was crying. "Can you see me? The true me?" "I can see you." And for just a fraction of a second,she could.Her vision cleared.His glow was still radiant but not so blinding.She could see his soul. It was white-hot and immaculate,and it looked-there was no other way to say it-like Daniel. And it felt like coming home.A rush of unparalleled joy spread through Luce.Somewhere in the back of her mind,a bell of recognition chimed. She'd seen him like this before. Hadn't she? As her mind strained to draw upon the past she couldn't quite touch,the light of him began to overwhelm her. "No!" she cried,feeling the fire sear her heart and her body shake free of something.

Understanding Metro's history may illuminate today's debates. To conservatives who decry Metro's expense--around $10 billion in nominal dollars--this book serves as a reminder that Metro was never intended to be the cheapest solution to any problem, and that it is the product of an age that did not always regard cheapness as an essential attribute of good government. To those who celebrate automobile commuting as the rational choice of free Americans, it replies that some Americans have made other choices, based on their understanding that building great cities is more important than minimizing average commuting time. This book may also answer radicals who believe that public funds should primarily--or exclusively--serve the poor, which in the context of transportation means providing bus and rail transit for the carless while leaving the middle class to drive. It suggests that Metro has done more for inner-city African Americans than is generally understood. And to those hostile to public mega-projects as a matter of principle, it responds that it may take a mega-project to kill a mega-project. Had activists merely opposed freeways, they might as well have been dismissed as cranks by politicians and technical experts alike. By championing rapid transit as an equally bold alternative, they won allies, and, ultimately, victory. Most important, this book recalls the belief of Great Society liberals that public investments should serve all classes and all races, rather than functioning as a last resort. These liberals believed, with Abraham Lincoln, that 'the legitimate object of government is to do for a community of people, whatever they need to have done, but can not do, at all, or can not, so well do, for themselves--in their separate, and individual capacities.' This approach justifies the government's role in rail not as a means of distributing wealth, but as an agent for purchasing rapid transit--a good that people collectively want but cannot collectively buy through a market.

THE VISION EXERCISE Create your future from your future, not your past. WERNER ERHARD Erhard Founder of EST training and the Landmark Forum The following exercise is designed to help you clarify your vision. Start by putting on some relaxing music and sitting quietly in a comfortable environment where you won’t be disturbed. Then, close your eyes and ask your subconscious mind to give you images of what your ideal life would look like if you could have it exactly the way you want it, in each of the following categories: 1. First, focus on the financial area of your life. What is your ideal annual income and monthly cash flow? How much money do you have in savings and investments? What is your total net worth? Next . . . what does your home look like? Where is it located? Does it have a view? What kind of yard and landscaping does it have? Is there a pool or a stable for horses? What does the furniture look like? Are there paintings hanging in the rooms? Walk through your perfect house, filling in all of the details. At this point, don’t worry about how you’ll get that house. Don’t sabotage yourself by saying, “I can’t live in Malibu because I don’t make enough money.” Once you give your mind’s eye the picture, your mind will solve the “not enough money” challenge. Next, visualize what kind of car you are driving and any other important possessions your finances have provided. 2. Next, visualize your ideal job or career. Where are you working? What are you doing? With whom are you working? What kind of clients or customers do you have? What is your compensation like? Is it your own business? 3. Then, focus on your free time, your recreation time. What are you doing with your family and friends in the free time you’ve created for yourself? What hobbies are you pursuing? What kinds of vacations do you take? What do you do for fun? 4. Next, what is your ideal vision of your body and your physical health? Are you free of all disease? Are you pain free? How long do you live? Are you open, relaxed, in an ecstatic state of bliss all day long? Are you full of vitality? Are you flexible as well as strong? Do you exercise, eat good food, and drink lots of water? How much do you weigh? 5. Then, move on to your ideal vision of your relationships with your family and friends. What is your relationship with your spouse and family like? Who are your friends? What do those friendships feel like? Are those relationships loving, supportive, empowering? What kinds of things do you do together? 6. What about the personal arena of your life? Do you see yourself going back to school, getting training, attending personal growth workshops, seeking therapy for a past hurt, or growing spiritually? Do you meditate or go on spiritual retreats with your church? Do you want to learn to play an instrument or write your autobiography? Do you want to run a marathon or take an art class? Do you want to travel to other countries? 7. Finally, focus on the community you’ve chosen to live in. What does it look like when it is operating perfectly? What kinds of community activities take place there? What charitable, philanthropic, or volunteer work? What do you do to help others and make a difference? How often do you participate in these activities? Who are you helping? You can write down your answers as you go, or you can do the whole exercise first and then open your eyes and write them down. In either case, make sure you capture everything in writing as soon as you complete the exercise. Every day, review the vision you have written down. This will keep your conscious and subconscious minds focused on your vision, and as you apply the other principles in this book, you will begin to manifest all the different aspects of your vision.

Keynes was a voracious reader. He had what he called ‘one of the best of all gifts – the eye which can pick up the print effortlessly’. If one was to be a good reader, that is to read as easily as one breathed, practice was needed. ‘I read the newspapers because they’re mostly trash,’ he said in 1936. ‘Newspapers are good practice in learning how to skip; and, if he is not to lose his time, every serious reader must have this art.’ Travelling by train from New York to Washington in 1943, Keynes awed his fellow passengers by the speed with which he devoured newspapers and periodicals as well as discussing modern art, the desolate American landscape and the absence of birds compared with English countryside.54 ‘As a general rule,’ Keynes propounded as an undergraduate, ‘I hate books that end badly; I always want the characters to be happy.’ Thirty years later he deplored contemporary novels as ‘heavy-going’, with ‘such misunderstood, mishandled, misshapen, such muddled handling of human hopes’. Self-indulgent regrets, defeatism, railing against fate, gloom about future prospects: all these were anathema to Keynes in literature as in life. The modern classic he recommended in 1936 was Forster’s A Room with a View, which had been published nearly thirty years earlier. He was, however, grateful for the ‘perfect relaxation’ provided by those ‘unpretending, workmanlike, ingenious, abundant, delightful heaven-sent entertainers’, Agatha Christie, Edgar Wallace and P. G. Wodehouse. ‘There is a great purity in these writers, a remarkable absence of falsity and fudge, so that they live and move, serene, Olympian and aloof, free from any pretended contact with the realities of life.’ Keynes preferred memoirs as ‘more agreeable and amusing, so much more touching, bringing so much more of the pattern of life, than … the daydreams of a nervous wreck, which is the average modern novel’. He loved good theatre, settling into his seat at the first night of a production of Turgenev’s A Month in the Country with a blissful sigh and the words, ‘Ah! this is the loveliest play in all the world.’55 Rather as Keynes was a grabby eater, with table-manners that offended Norton and other Bloomsbury groupers, so he could be impatient to reach the end of books. In the inter-war period publishers used to have a ‘gathering’ of eight or sixteen pages at the back of their volumes to publicize their other books-in-print. He excised these advertisements while reading a book, so that as he turned a page he could always see how far he must go before finishing. A reader, said Keynes, should approach books ‘with all his senses; he should know their touch and their smell. He should learn how to take them in his hands, rustle their pages and reach in a few seconds a first intuitive impression of what they contain. He should … have touched many thousands, at least ten times as many as he reads. He should cast an eye over books as a shepherd over sheep, and judge them with the rapid, searching glance with which a cattle-dealer eyes cattle.’ Keynes in 1927 reproached his fellow countrymen for their low expenditure in bookshops. ‘How many people spend even £10 a year on books? How many spend 1 per cent of their incomes? To buy a book ought to be felt not as an extravagance, but as a good deed, a social duty which blesses him who does it.’ He wished to muster ‘a mighty army … of Bookworms, pledged to spend £10 a year on books, and, in the higher ranks of the Brotherhood, to buy a book a week’. Keynes was a votary of good bookshops, whether their stock was new or second-hand. ‘A bookshop is not like a railway booking-office which one approaches knowing what one wants. One should enter it vaguely, almost in a dream, and allow what is there freely to attract and influence the eye. To walk the rounds of the bookshops, dipping in as curiosity dictates, should be an afternoon’s entertainment.

Cascadia is, after all, a place of the heart as much as it is a specific landscape. No one really agrees what its physical borders are. Is it a bioregion? Is it a repressed nation defined by state and provincial borders that strains to free itself from the smothering clutches of the imperialist US of A and Canada? Are its borders defined by the tectonic plates of the Cascadia Subduction Zone, or the spawning grounds of the enigmatic Pacific Northwest Tree Octopus?

It wasn't the best view of the landscape around their buried bunker, but it wasn’t the worst, either. In the distance, low rolling hills stood, a pretty shade of brown, like coffee mash with just the right amount of pig’s milk in it. The sky above the hills was the same dull gray of his childhood and his father’s childhood and his grandfather’s childhood. The only moving feature on the landscape was the clouds. They hung full and dark over the hills. They roamed free like the herded beasts from the picture books.

The wonder is- given the errant nature of freedom and the burgeoning of texture in time-the wonder is that all the forms are not monsters, that there is beauty at all, grace gratuitous, pennies found, like mockingbird's free fall. Beauty itself is the fruit of the creator's exuberance that grew such a tangle, and the grotesques and horrors bloom from that same free growth, that intricate scramble and twine up and down the conditions of time. This, then, is the extravagant landscape of the world, given, given with pizzazz, given in good measure, pressed down, shaken together, and running over.

Unfortunately, when choosing how to live or move, most of us are not as free as we think. Our options are strikingly limited, and they are defined by the planners, engineers, politicians, architects, marketers, and land speculators who imprint their own values on the urban landscape.

landscape of video gaming. It involves building all kinds of structures out of 3D cubes. The game is set in an imaginative three-dimensional environment where the player is free to roam around and explore the place. Unlike most games, the player does not set out to rescue a damsel in distress or achieve an end goal through a series of tasks. In fact, it turns basic rules of traditional

March 12 Faith Building Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing, and perfect will.—Romans 12:2 As an adult, I have enjoyed simple gardening tasks. I’ve taken an interest in plants and flowers, and watched in awe, as my mother makes a masterpiece out of her yard. I remember when she and my stepfather first moved to the home where they now live. The yard was intact, but was free of any color or real interest. Now, seven years have passed, and with each passing year, they seem to cultivate more and more exquisite sights. As I gazed upon the beauty of their landscaping recently, I thought, isn’t that what consistent faith-building is all about? Believers, we can’t expect to be experts in every spiritual discipline from the time of our salvation. It takes years, and lifetimes even, to build true, working faiths. Sure, there are moments we seem to have it all together, and it feels like there is nothing more to learn. But, it’s in those times that God is preparing us for the next big lesson in faith. The same is true for those who feel like they’re getting nowhere in learning more about Christ, and in renewing their hearts and minds according to God’s precepts. For those, just remember—it takes time. It takes work. It takes consistency. One day, you’ll look up to God and think, “i get it! So, that’s what you have been trying to teach me!” God, I pray that You will help me to remain steadfast as I work to build my faith. Lord, constantly renew my mind and my heart according Your truths.