Landscaping Written Quotes

Suspended as we were, with no horizon line or landscape or anything else to draw a separation between the water and the sky, I pictured us up there with the stars. Another story written in tiny lights. We were a constellation put in the sky-- two people holding hands, floating peacefully above everything else, in a beautiful, perfect moment.

It's something I imagine occasionally: waking up to discover civilisation has ended, leaving nothing but empty streets and silence. I don't actually want that to happen, but I ponder what I'd do, and how I'd stay alive. How it would feel to be really alone, and for my loneliness to be written on the landscape rather than merely upon me.

Adam Nicolson has written of the 'powerful absence[s]' that remembered landscapes exert upon us, but they exist as powerful presences too, with which we maintain deep and abiding attachments. These, perhaps, are the landscapes in which we live the longest,warped though they are by time and abraded though they are by distance

A vision had seized hold of me, like the demented fury of a hound that has sunk its teeth into the leg of a deer carcass and is shaking and tugging at the downed game so frantically that the hunter gives up trying to calm him. It was the vision of a large steamship scaling a hill under its own steam, working its way up a steep slope in the jungle, while above this natural landscape, which shatters the weak and the strong with equal ferocity, soars the voice of Caruso, silencing all the pain and all the voices of the primeval forest and drowning out all birdsong. To be more precise: bird cries, for in this setting, left unfinished and abandoned by God in wrath, the birds do not sing; they shriek in pain, and confused trees tangle with one another like battling Titans, from horizon to horizon, in a steaming creation still being formed. Fog-panting and exhausted they stand in this unreal misery - and I, like a stanza in a poem written in an unknown foreign tongue, am shaken to the core.

It would seem I wouldn’t have written anything if I weren’t influenced by Canada’s history, its weather, the landscape, and its stories.

One learns a landscape finally not by knowing the name or identity of everything in it, but by perceiving the relationships in it--like that between the sparrow and the twig. The difference between the relationships and the elements is the same as that between written history and a catalog of events.

what is the expression which the age demands? the age demands no expression whatever. we have seen photographs of bereaved asian mothers. we are not interested in the agony of your fumbled organs. there is nothing you can show on your face that can match the horror of this time. do not even try. you will only hold yourself up to the scorn of those who have felt things deeply. we have seen newsreels of humans in the extremities of pain and dislocation. you are playing to people who have experienced a catastrophe. this should make you very quiet. speak the words, convey the data, step aside. everyone knows you are in pain. you cannot tell the audience everything you know about love in every line of love you speak. step aside and they will know what you know because you know it already. you have nothing to teach them. you are not more beautiful than they are. you are not wiser. do not shout at them. do not force a dry entry. that is bad sex. if you show the lines of your genitals, then deliver what you promise. and remember that people do not really want an acrobat in bed. what is our need? to be close to the natural man, to be close to the natural woman. do not pretend that you are a beloved singer with a vast loyal audience which has followed the ups and downs of your life to this very moment. the bombs, flame-throwers, and all the shit have destroyed more than just the trees and villages. they have also destroyed the stage. did you think that your profession would escape the general destruction? there is no more stage. there are no more footlights. you are among the people. then be modest. speak the words, convey the data, step aside. be by yourself. be in your own room. do not put yourself on. do not act out words. never act out words. never try to leave the floor when you talk about flying. never close your eyes and jerk your head to one side when you talk about death. do not fix your burning eyes on me when you speak about love. if you want to impress me when you speak about love put your hand in your pocket or under your dress and play with yourself. if ambition and the hunger for applause have driven you to speak about love you should learn how to do it without disgracing yourself or the material. this is an interior landscape. it is inside. it is private. respect the privacy of the material. these pieces were written in silence. the courage of the play is to speak them. the discipline of the play is not to violate them. let the audience feel your love of privacy even though there is no privacy. be good whores. the poem is not a slogan. it cannot advertise you. it cannot promote your reputation for sensitivity. you are students of discipline. do not act out the words. the words die when you act them out, they wither, and we are left with nothing but your ambition. the poem is nothing but information. it is the constitution of the inner country. if you declaim it and blow it up with noble intentions then you are no better than the politicians whom you despise. you are just someone waving a flag and making the cheapest kind of appeal to a kind of emotional patriotism. think of the words as science, not as art. they are a report. you are speaking before a meeting of the explorers' club of the national geographic society. these people know all the risks of mountain climbing. they honour you by taking this for granted. if you rub their faces in it that is an insult to their hospitality. do not work the audience for gasps ans sighs. if you are worthy of gasps and sighs it will not be from your appreciation of the event but from theirs. it will be in the statistics and not the trembling of the voice or the cutting of the air with your hands. it will be in the data and the quiet organization of your presence. avoid the flourish. do not be afraid to be weak. do not be ashamed to be tired. you look good when you're tired. you look like you could go on forever. now come into my arms. you are the image of my beauty.

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.

Chinese and Japanese horticulturists have been aware of the primacy of relationship for centuries. Sakuteiki, the eleventh-century Japanese manual of gardening, possibly the oldest written record of landscape design, exhorts people to open themselves to the disposition of mountain streams, to wind and emotion.

It’s my job really, to help you, my reader, in accepting things as real that aren’t. Most books try to get you to accept things that, at the very least, could be real – and that’s difficult enough, goodness knows – but here, in this book, nothing seems to be even trying to be real. Except, I would say, me. I’m here, I’m real. And to be honest, I’ve never been here before. I don’t know where I am, I don’t know what I’m doing. In some ways, I’m afraid this is the most real story I’ve ever written.

For me life is an inn where I must stay until the carriage from the abyss calls to collect me [...] I could consider this inn to be a prison, since I’m compelled to stay here; I could consider it a kind of club, because I meet other people here. However, unlike others, I am neither impatient nor sociable. I leave those who chatter in the living room, from where the cosy sound of music and voices reaches me. I sit at the door and fill my eyes and ears with the colours and sounds of the landscape and slowly, just for myself, I sing vague songs that I compose while I wait. Night will fall on all of us and the carriage will arrive. I enjoy the breeze given to me and the soul given to me to enjoy it and I ask no more questions, look no further. If what I leave written in the visitors’ book is one day read by others and entertains them on their journey, that’s fine. If no one reads it or is entertained by it, that’s fine too.

The interstate seems to stretch for miles in a straight line as the fields and farms give way to a more barren landscape. "Loneliness has been good to me' is playing on my personal radio where I hear songs before I write them, and I wonder if this is just another mirage I will forget or if this will become a real song. It has been a long time since I've written a song, and the visits from the muse seem to be lessened by something. I still keep my faith that the muse knows best and whn I am ready the inspiration will be there. I am trying not to look too ready. I know that just invites false promise.

Place gathers stories, relationships, memories. This two acres of sacred landscape in the mountains of Montana has provided the material conditions for preserving a continuity of story in the course of living in eighteen residences located variously in five states and two countries. It has provided a stable location in space and time to give prayerful, meditative, discerning attention to the ways in which my life is being written into the comprehensive salvation story. It is the holy ground from which choke-cherry blossoms scent the spring air and giant ponderosa pines keep sentinel watch in the forest. It opens out on an immense glacier-cut horizon against which the invisibilities of Father, Son, and Holy Spirit form a believing imagination where the “inside is larger than the outside.

These bears were reimagined in place through a collective belief and need. I do not know why they were sculpted into being, but their power is palpable. I may be blind to what has been buried here or held inside these effigy mounds for thousands of years, but I can read the landscape like Braille through the tips of my fingers translating the script of grasses into a narrative I can understand. The bears and birds and snakes written on the body of the Earth through the hands of humans who dwelled here in the Upper Mississippi River Valley are a reminder that we form the future by being caretakers of our past.

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

The piece seems simple technically, but it’s hard to get the expression right. Play it just as it’s written on the score, and it winds up pretty boring. But go the opposite route and interpret it too intensely, and it sounds cheap. Just the way you use the pedal makes all the difference, and can change the entire character of the piece.” “Who’s the pianist here?” “A Russian, Lazar Berman. When he plays Liszt it’s like he’s painting a delicately imagined landscape. Most people see Liszt’s piano music as more superficial, and technical. Of course, he has some tricky pieces, but if you listen very carefully to his music you discover a depth to it that you don’t notice at first. Most of the time it’s hidden behind all the embellishments. This is particularly true of the Years of Pilgrimage suites. There aren’t many living pianists who can play it accurately and with such beauty. Among more contemporary pianists, Berman gets it right, and with the older pianists I’d have to go with Claudio Arrau.” Haida got quite talkative when it

The Story Girl was written in 1910 and published in 1911. It was the last book I wrote in my old home by the gable window where I had spent so many happy hours of creation. It is my own favourite among my books, the one that gave me the greatest pleasure to write, the one whose characters and landscape seem to me most real. All the children in the book are purely imaginary. The old "King Orchard" was a compound of our old orchard in Cavendish and the orchard at Park Corner. "Peg Bowen" was suggested by a half-witted, gypsy-like personage who roamed at large for many years over the Island and was the terror of my childhood.

Where do you get your ideas?' people are always asking authors they admire, which I’ve always thought was another way of asking, 'How did you get my ideas, which I didn’t know I had until you put words to them?' We are known, appreciated, even cherished by our favorite writers; every word of our favorite books seems to have been written for us. Within their sentences and paragraphs, those writers are forever available, forever patient, including us in their compassionate recognition of the impossible, exhausting complexity of being human (those “many thousand” selves), never ignoring us or abandoning us or finding us dull. It’s you, they whisper, as we turn their pages, you are the one I’ve been waiting to tell everything to.

Scrubby evergreen bushes released a strong scent of resin and honey; forests of pine gave way to gentle south-facing vineyards disturbed only by the ululation of early summer cicadas. Sitting up tall on the seat, she craned around eagerly to see what plants thrived naturally. It was a wild and romantic place, Laurent de Fayols had written, the whole island once bought as a wedding gift to his wife by a man who had made his fortune in the silver mines of Mexico. One of three small specks in the Mediterranean known as the Golden Isles, after the oranges, lemons, and grapefruit that glowed like lamps in their citrus groves. There were few reference works in English that offered information beyond superficial facts about the island, and those she had managed to find were old. The best had been published in 1880, by a journalist called Adolphe Smith. Ellie had been struck by the loveliness of his "description of the most Southern Point of the French Riviera": 'The island is divided into seven ranges of small hills, and in the numerous valleys thus created are walks sheltered from every wind, where the umbrella pines throw their deep shade over the path and mingle their balsamic odor with the scent of the thyme, myrtle and the tamarisk.

In 1997 an IBM computer called Deep Blue defeated the world chess champion Garry Kasparov, and unlike its predecessors, it did not just evaluate trillions of moves by brute force but was fitted with strategies that intelligently responded to patterns in the game. [Y]ou might still object that chess is an artificial world with discrete moves and a clear winner, perfectly suited to the rule-crunching of a computer. People, on the other hand, live in a messy world offering unlimited moves and nebulous goals. Surely this requires human creativity and intuition — which is why everyone knows that computers will never compose a symphony, write a story, or paint a picture. But everyone may be wrong. Recent artificial intelligence systems have written credible short stories, composed convincing Mozart-like symphonies, drawn appealing pictures of people and landscapes, and conceived clever ideas for advertisements. None of this is to say that the brain works like a digital computer, that artificial intelligence will ever duplicate the human mind, or that computers are conscious in the sense of having first-person subjective experience. But it does suggest that reasoning, intelligence, imagination, and creativity are forms of information processing, a well-understood physical process. Cognitive science, with the help of the computational theory of mind, has exorcised at least one ghost from the machine.

What I find difficult, when I read, is to encounter other people’s achievements passed off as one’s own. I find it difficult to discover literary tradition so warmly embraced and coddled, as if artists existed merely to have flagrant intercourse with the past, guaranteed to draw a crowd but also certain to cover that crowd in an old, heavy breading. I find it difficult when a narrative veers toward soap opera, when characters are explained by their childhoods, when setting is used as spackle to hold together chicken-wire characters who couldn’t even stand up to an artificial wind, when depictions of landscape are intermissions while the author catches his breath and gets another scene ready. I find writing difficult that too readily subscribes to the artistic ideas of other writers, that willingly accepts language as a tool that must be seen and not heard, that believes in happy endings, easy revelations, and bittersweet moments of self-understanding. I find writing difficult that could have been written by anyone. That’s difficult to me, horribly so. Mr. Difficult? It’s not Gaddis. Mr. Difficult is the writer willing to sell short the aims of literature, to serve as its fuming, unwanted ambassador, to apologize for its excesses or near misses, its blind alleys, to insult the reading public with film-ready versions of reality and experience and inner sensations, scenes flying jauntily by under the banner of realism, which lately grants it full critical immunity.

If, in the further reaches of some or another remote corridor in an immense house of two or, perhaps, three storeys, and behind some or another door that remains mostly closed but in sight of a window overlooking some or another tract of far-reaching landscape of mostly level grassy countryside with low hills or a line of trees in the distance, a certain man at his desk, on some or another day of sunshine with scattered clouds, were to spurn the predictable words and phrases of the many writers of fiction who have reported of this or that male character that he once fell in love with this or that female character, and if that same man, after striving as neither I, the author of this sentence, nor even the most discerning reader of the sentence, have or has striven nor will ever strive, in late afternoon, and at about the time when the rays of the declining sun might have caused the pane in the window of his room to seem to a traveller on a distant road like a spot of golden oil, had found in his heart, or wherever such things are to be found, the words best fitted to suggest what he seemed to have felt long before, on a certain hot afternoon, in a distant inland city, and whether he had simply kept those words in mind or whether he had actually written them, either as notes for a work of fiction that he might one day write or as part of an actual work of fiction, then I do not doubt that the words would have been to the effect that a certain boy, a mere child, while he watched unobserved a certain girl, a mere child, whose name he did not know and who had almost certainly never had sight of him, wished for the means to inform her that he was worthy of trust.

Because the number system is like human life. (emphasis added) First you have natural numbers. The ones that are whole and positive. The numbers of a small child. But human consciousness expands. The child discovers a sense of long, and do you know what the mathematical expression is for longing?’ He adds cream and several drops of orange juice to the soup. ‘The negative numbers. The formalization of the feeling that you are missing something. And human consciousness expands and grows even more, and the child discovers the in between spaces. Between stones, between pieces of moss on the stones, between people. And between numbers. And do you know what that leads to? It leads to fractions. Whole numbers plus fractions prouce rational numbers. And human consciousness doesn’t stop there. It wants to go beyond reason. It adds an operation as absurd as the extraction of roots. And produces irrational numbers.’ He warms French bread in the over and fills the pepper mill. ‘It’s a form of madness. Because the irrational numbers are infinite. They can’t be written down. They force human consciousness out beyond the limits. And by adding irrational numbers to rational numbers, you get real numbers.’ I’ve stepped into the middle of the room to have more space. It’s rare that you have a chance to explain yourself to a fellow human being. Usually you have to fight for the floor. And this is important to me. ‘It doesn’t stop. It never stops. Because now, on the spot, we expand the real numbers with imaginary square roots of negative numbers. These are numbers we can’t picture, numbers that normal human consciousness cannot comprehend. And when we add the imaginary numbers to the real numbers, we have the complex number system. The first number system in which it’s possible to explain satisfactorily the crystal formation of ice. It’s like a vast, open landscape. The horizons. You head toward them, and they keep receding. That is Greenland, and that’s what I can’t be without! That’s why I don’t want to be locked up

he was no mountaineer when he decided to climb the Hindu Kush. A few days scrambling on the rocks in Wales, enchantingly chronicled here, were his sole preparation. It was not mountaineering that attracted him; the Alps abound in opportunities for every exertion of that kind. It was the longing, romantic, reasonless, which lies deep in the hearts of most Englishmen, to shun the celebrated spectacles of the tourist and without any concern with science or politics or commerce, simply to set their feet where few civilized feet have trod. An American critic who read the manuscript of this book condemned it as ‘too English’. It is intensely English, despite the fact that most of its action takes place in wildly foreign places and that it is written in an idiomatic, uncalculated manner the very antithesis of ‘Mandarin’ stylishness. It rejoices the heart of fellow Englishmen, and should at least illuminate those who have any curiosity about the odd character of our Kingdom. It exemplifies the essential traditional (some, not I, will say deplorable) amateurism of the English. For more than two hundred years now Englishmen have been wandering about the world for their amusement, suspect everywhere as government agents, to the great embarrassment of our officials. The Scotch endured great hardships in the cause of commerce; the French in the cause of either power or evangelism. The English only have half (and wholly) killed themselves in order to get away from England. Mr Newby is the latest, but, I pray, not the last, of a whimsical tradition. And in his writing he has all the marks of his not entirely absurd antecedents. The understatement, the self-ridicule, the delight in the foreignness of foreigners, the complete denial of any attempt to enlist the sympathies of his readers in the hardships he has capriciously invited; finally in his formal self-effacement in the presence of the specialist (with the essential reserve of unexpressed self-respect) which concludes, almost too abruptly, this beguiling narrative – in all these qualities Mr Newby has delighted the heart of a man whose travelling days are done and who sees, all too often, his countrymen represented abroad by other, new and (dammit) lower types. Dear reader, if you have any softness left for the idiosyncrasies of our rough island race, fall to and enjoy this characteristic artifact. EVELYN

experience, and to our consequent estrangement from the earthly world around us. So the ancient Hebrews, on the one hand, and the ancient Greeks on the other, are variously taken to task for providing the mental context that would foster civilization’s mistreatment of nonhuman nature. Each of these two ancient cultures seems to have sown the seeds of our contemporary estrangement—one seeming to establish the spiritual or religious ascendancy of humankind over nature, the other effecting a more philosophical or rational dissociation of the human intellect from the organic world. Long before the historical amalgamation of Hebraic religion and Hellenistic philosophy in the Christian New Testament, these two bodies of belief already shared—or seem to have shared—a similar intellectual distance from the nonhuman environment. In every other respect these two traditions, each one originating out of its own specific antecedents, and in its own terrain and time, were vastly different. In every other respect, that is, but one: they were both, from the start, profoundly informed by writing. Indeed, they both made use of the strange and potent technology which we have come to call “the alphabet.” — WRITING, LIKE HUMAN LANGUAGE, IS ENGENDERED NOT ONLY within the human community but between the human community and the animate landscape, born of the interplay and contact between the human and the more-than-human world. The earthly terrain in which we find ourselves, and upon which we depend for all our nourishment, is shot through with suggestive scrawls and traces, from the sinuous calligraphy of rivers winding across the land, inscribing arroyos and canyons into the parched earth of the desert, to the black slash burned by lightning into the trunk of an old elm. The swooping flight of birds is a kind of cursive script written on the wind; it is this script that was studied by the ancient “augurs,” who could read therein the course of the future. Leaf-miner insects make strange hieroglyphic tabloids of the leaves they consume. Wolves urinate on specific stumps and stones to mark off their territory. And today you read these printed words as tribal hunters once read the tracks of deer, moose, and bear printed in the soil of the forest floor. Archaeological evidence suggests that for more than a million years the subsistence of humankind has depended upon the acuity of such hunters, upon their ability to read the traces—a bit of scat here, a broken twig there—of these animal Others. These letters I print across the page, the scratches and scrawls you now focus upon, trailing off across the white surface, are hardly different from the footprints of prey left in the snow. We read these traces with organs honed over millennia by our tribal ancestors, moving instinctively from one track to the next, picking up the trail afresh whenever it leaves off, hunting the meaning, which would be the meeting with the Other.2

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.

The bottom line is that for Wellhausen and many other biblical scholars before and since, the Pentateuch as we know it (an important qualification) was not completed until the postexilic period (after the Israelites were allowed to return to their homeland from Babylon beginning in 539 BC). There were certainly long-standing written documents and oral traditions that the postexilic Israelites drew upon, which biblical scholars continue to discuss vigorously, but the Pentateuch as we know it was formed as a response to the Babylonian exile. The specifics of Wellhausen’s work no longer dominate the academic landscape, but the postexilic setting for the Pentateuch is the dominant view among biblical scholars today.

In other Celtic lands, destruction of the ancient bardic orders meant the loss of history and myth as well as of poetry. But not in Ireland -- at least, not entirely. There, the melding of the Christian and the pagan began early, during the great period of Celtic monasticism. Irish monks of that period provided most of our written records of Celtic mythology. In continental Europe, evidence of Celtic beliefs is found only in sculpture; in Britain, it is found only in a few verbal shards and the occasional inscribed statue; but in Ireland we find entire epics, whole chants and songs, lengthy narratives. In the curvilinear script for which they are justly famous, Irish monks wrote down the stories, poems, place-names, and other lore of their pagan ancestors before it disappeared in the mists of history.

The same pattern of reciprocity is written all over the landscape

The future of education is not a pre-written script, but a story waiting to be co-authored – by Talent Alchemists, educators, policymakers, and learners alike. By embracing innovation, prioritizing ethics, and fostering collaboration, we can ensure that chip-enabled learning becomes a force for positive change in the ever-evolving landscape of education.

Most histories are written by the winners of conflicts, but those written by the losers—if they survive—are often more interesting. —IBLIS GINJO, The Landscape of Humanity

There is no lie. The world is presented as it is. Nothing is concealed, except for perhaps the identity of the Creator, which is not so much a lie as it is a reasonable omission. No view is, however, disguised. No composition of the natural landscape is purposefully twisted or deformed so as to deliberately deceive, and no function of the natural world is dressed in sweet deception. No scream is muffled, no laceration sanitised, and the pain of hunger and thirst are naked for all to see and be sickened by. Diseases of every ghastly flavour are on loathsome display, the blights of parasitism are laid bare, and the crippling agonies of old age are public property. The terror of predation is revealed in every anguished look, the fear of infanticide written on every mother’s face, and the misery of earthquakes, landslides, cyclones, floods, volcanoes, tsunamis, droughts, heat waves, and wild fires conferred uncensored upon stunned and appropriately intimidated audiences.

The third movement is one of the most moving passages ever written, and I've never listened to it without feeling as if I alone have been lifted up on the shoulders of some giant creature touring the charred landscape of all human feeling.

Art that's blind to the true landscape we inhabit - physical reality in the widest sense - is just absurdly, pathetically blinkered and myopic. So while I'm sure that the individual works I've written have only succeeded to varying degrees, I'm still proud to have done something to nudge the center of gravity of contemporary SF some microscopic distance towards a genuine engagement with reality." -Greg Egan

Consider that for every children’s classic written, there are countless versions of it to be found within the minds of the children who read it, and no two of them are the same. The imagination of each child is unique, creating a new image to fit the words he or she reads. Because of this, to read a story is to set in motion a swift growth of new images within the mind of a child. Every book read adds to that stock of inner imagery so that a child who is a great reader has a mind crammed with landscapes and people, trees and fairies, castles and mountains unique to his or her own thought.

Our landscapes are marked by the presence of grand trees. And what are trees, but love stories written by terra firma in praise of all the heavens offer? There are hundreds of ways to scribe your love story to reach a Sublime Result. Just ask the oak. All 600 species. III. Our own story will not be written in chronological order. Love was never meant to keep you in your comfort zone. It was designed- to feed, challenge, grow, and sustain you. To fracture you gently, drown you in small increments. Continental drift you into Pure Consciousness. And I am learning: to have the patience of geologic processes. My blood turns to lava, my breath to ash, my love to eons, to measures of time and movement imperceptible at most moments.

Any cryptoasset worth its mustard has an origination white paper. A white paper is a document that’s often used in business to outline a proposal, typically written by a thought leader or someone knowledgeable on a topic. As it relates to cryptoassets, a white paper is the stake in the ground, outlining the problem the asset addresses, where the asset stands in the competitive landscape, and what the technical details are.

Osama bin Laden observed the American landscape he had reshaped. His plan had “exceeded all expectations,” he gloated, thanks to the indefinite, expanding war. “All that we have to do is to send two mujahideen to the furthest point east to raise a piece of cloth on which is written ‘al-Qaeda,’ ” bin Laden marveled in a videotape he released October 30, “in order to make the generals race there to cause America to suffer human, economic, and political losses without their achieving for it anything of note other than some benefits for their private companies.

Unlike the experience of driving a car or being a passenger in a plane or a train, the cyclist is exposed to the elements – to rain and cold, to heat, scent, and the play of light across the landscape. A rider’s speed is dictated only by their skill and physical effort; the cyclist is brought into direct contact with not just distance, but even the landscape’s topography – the exertion of every hill and the respite of every descent written into lungs and muscles.

If landscapes do not start to be real until they have been interpreted by an artist, so, until they have been written about, societies appear to be without shape and embarrassing

If I find this nostalgia for a "vanished" landscape a bit strange it is probably because as I write I can look from my window over twenty miles of superb countryside to the sea and a sparsely populated coast. This county, like many others, has seemingly limitless landscapes of great beauty and variety, unspoiled by excessive tourism or the uglier forms of industry. Elsewhere big cities have certainly destroyed the surrounding countryside but rapid transport now makes it possible for a Londoner to spend the time they would have needed to get to Box Hill forty years ago in getting to Northumberland. I think it is simple neophobia which makes people hate the modern world and its changing society; it is xenophobia which makes them unable to imagine what rural beauty might lie beyond the boundaries of their particular Shire. They would rather read Miss Read and The Horse Whisperer and share a miserable complaint or two on the commuter train while planning to take their holidays in Bournemouth, as usual, because they can't afford to go to Spain this year. They don't want rural beauty anyway; they want a sunny day, a pretty view. Writers like Tolkien take you to the edge of the Abyss and point out the excellent tea-garden at the bottom, showing you the steps carved into the cliff and reminding you to be a bit careful because the hand-rails are a trifle shaky as you go down; they haven't got the approval yet to put a new one in. I never liked A. A. Milne, even when I was very young. There is an element of conspiratorial persuasion in his tone that a suspicious child can detect early in life. Let's all be cosy, it seems to say (children's books are, after all, often written by conservative adults anxious to maintain an unreal attitude to childhood); let's forget about our troubles and go to sleep. At which I would find myself stirring to a sitting position in my little bed and responding with uncivilized bad taste.

But when she looked closer she realized they were from Jolie’s early levels. Pages of boring lecture notes from elvin history and multispeciesial studies—many with doodles in the margins of a boy who looked like the photos she’d seen of Brant. There were stacks of sketchbooks, too, filled with gorgeous renderings of landscapes, and creatures, and other prodigies at school. Sophie had never realized Jolie was so talented—and she’d never realized she was a Conjurer. But she found The Elemental Guide to Conjuring and Translocation with worn pages covered in hundreds of notes written in Jolie’s loopy writing.

But it was Ireland’s mercurial folklore that supplied Bax with the dominant voice in his compositions. Beginning with Cathaleen-na-Hoolihan (1905), written three years after encountering Yeats, the list of his tone poems (spanning the years 1909–31) reads like the contents of an Arts and Crafts compendium of decadent fairy tales: In the Faery Hills, Rosc-catha, Spring Fire, Nympholept, The Garden of Fand, November Woods, Tintagel, The Happy Forest, The Tale the Pine Trees Knew. A sensualist and erotic adventurer (in 1910 he pursued a ukrainian girl he was infatuated with from St Petersburg to Kiev), Bax created lush, richly foliated sound-forests that attempted to conjure up a sense of narcotic abandon and the intoxicating conjunction of myth and landscape. In the Faery Hills (1909) takes its cue from a section in Yeats’s Wanderings of Oisin in which the Sídhe force a troubadour to sing them a song. Aware of their reputation as festive types, Oisin launches into his most joyous ditty. To the Sídhe, it still sounds like the most depressing dirge they’ve ever heard, so they toss his harp into a pool and whisk him away to show him how to party like it’s AD 99. Bax claimed to have been ‘possessed by Kerry’s self’5 while writing it.

Everyone was in a rush. Everyone was busy. Everyone demanded their gratification instantly. She’d even begun to notice it in the editing of her books. Pace! Jo had begun to snap in her editorial comments, where once she would have written: Nice! It seemed to Frances that readers once had more patience, they were content for the story to take its time, for an occasional chapter to meander pleasurably through a beautiful landscape without anything much happening, except perhaps the exchange of some meaningful eye contact.

Though absent long, These forms of beauty have not been to me, As is a landscape to a blind man’s eye: But oft, in lonely rooms, and mid the din Of towns and cities, I have owed to them, In hours of weariness, sensations sweet, Felt in the blood, and felt along the heart, And passing even into my purer mind With tranquil restoration: — feelings too Of unremembered pleasure; such, perhaps, As may have had no trivial influence On that best portion of a good man’s life; His little, nameless, unremembered acts Of kindness and of love.

You know the story about the writer and the pauper? A writer is a writer, and he will not spoil only what he has not written. Well, one day the writer meets a pauper who is all alone in the world; he's in the street, blowing into his hands, with no place to go. The writer offers him a place in one of his stories. He offers to let him live there, at least temporarily, because, he says, he's got a large room and plenty of food in his story; he says: Of course, it's snowing there now and it's cold, but there's a stove and wood, you can warm yourself, he says, to your heart's content. The writer says his piece, his glasses trembling with emotion. The pauper says nothing, his beard merely glowing. It is red and ablaze; he could light a pipe on it. With no place to go or nothing to do, the pauper jumps at even this: to a poor man, he says, even lunch in a dream is a godsend. And so he moves. On his first day in the story all he does is sleep. On the second day all he does is eat, and on the third day he starts calling on the other tenants, the heroes of the story. They see that he doesn't quite belong there, but he hangs around as if he were the main character. On the fourth day he begins asking for loans of money; otherwise, he says, he'll ruin the whole train of events. And they begin to give him a penny here, two there, just to get the wretch off their backs. He doesn't return the money, and on the fifth day he starts pestering and blackmailing the women in the story. His evil eye on them, he paws and ogles them with a gaze that ferments like potatoes. And bit by bit he becomes emboldened. On the sixth day he makes babies, and on the seventh, as soon as he sees that he has grown rich in the story, he immediately moves out, drops in the right places a few words about the heroine, quickly prospers, becomes mayor, bans the story, accuses the writer of having dreamed such-and-such gad dream (recorded in the report), and takes him to court.

Why I write . . . science fiction or fantasy . . . is a question which I am in a better position to answer. First, this is an area of fiction where the writer has considerably more freedom than in other types of fiction. I enjoy descriptive writing, and it pleases me to be able to describe landscapes and meteorological phenomena which could not exist on Earth, but which might be possible elsewhere; similarly, with characters and their motivations. For an example, I indulged my fancy in all of these things in my novelette ‘The Keys To December,’ which contained unmanlike humans engaged in an unusual project on a strange world. This provided an aesthetic pleasure of a sort that would not have obtained had I written a more down-to-Earth story.

Find What Inspires You Inspiration does not always come to us in a flash. We often have to go in search of it, especially when we feel stuck. Finding inspiration means discovering the things that make you excited—even when they have nothing to do with your art practice. If you go on a trip, you might find inspiration in architecture, landscapes, or traditional patterns found in old cultures. Whatever speaks to you, infuse these visual stimuli from your life into your work. To work through anxieties or find out what ignites your interest, it helps to carry a journal to do daily entries. Maintaining a journal with both written and visual thoughts is a long-standing tradition among artists that helps you ignite creativity and work through blocks. There is no right or wrong way to keep a journal. You can use a book with lined or unlined pages; it can be a written diary with stream-of-consciousness thoughts or a purely visual notebook with pages of drawings. One thing that is helpful, though, is to choose a journal size that is portable, so that you can carry it around with you. Make a habit of writing or drawing in your journal every day. Some days you’ll have only a quick five minutes and other days a whole hour to devote to it. Don’t worry about whether your writing makes sense or your ideas or drawings are any good. Eventually a pattern will emerge that will help unlock your mission as an artist and even identify new avenues for exploration.

The failure to engage the complexity of our existence can mar even the work of supremely gifted artists. The contemporary Christian artist Thomas Kinkade painted glowing, intricately detailed landscapes, often with cottages or rustic homes. As the art critic Daniel Siedell has written, the paintings invite Kinkade’s “clientele to escape into an imaginary world where things can be pretty good, as long as we have our faith, our family values, and a visual imagery that re-affirms all this at the office and at home.”19 Although the paintings are very popular, they deny a central dimension of our experience: the ugliness and horror that so often accompany beauty. (This wasn’t accidental; Kinkade once said, “I like to portray a world without the Fall.”)

me into quite the chatterbox. There are a thousand things I wish to tell you. But where should I begin? Where should I stop? And yet I confess I find that a written letter is a poor substitute for being able to look into your eyes and listen while you talk in that lively and inimitable way you have. Please permit me to say that since we met, I have not stopped thinking of you. The evening we spent together, and then the walk we took through that incomparable landscape enchanted me. You, Ruth, enchanted me! I am a man of numbers, a sober-headed chief clerk, and yet I find myself asking Fate what it could mean that we met. I hardly dare hope that you might consider our meeting anything more than a commercial transaction. Though this, too, has its charm—it seldom happens that I find myself negotiating with such a charming partner. Mr. Woolworth, by the way, says that he found the way you did business very “American.” You may be assured that he means that as a compliment. As I sit in my office and look out the window, I see steamers setting out for the New World every day. In only a few weeks I, too, will set foot aboard one of these oceangoing giants to accompany your Christmas baubles—and the many other glasswares from your home village—to America. But before that time comes, I wish you to know that I am considering a visit to Sonneberg on the 29th of September. Given the quantity of goods that are to be transported to Hamburg on the 30th, it might be a good idea for me to supervise the loading and packing of these wares myself. Most respected Ruth, if you chose to come from Lauscha to Sonneberg, we could be certain that the wares are treated with the due respect. After all, glass is very fragile, is it not? I would be very pleased indeed to receive a few lines with your reply. I have already given you my address in Hamburg. You will also find it on the back of the envelope to this letter. With hopes of a positive reply, I remain, Yours sincerely, Steven Miles Lauscha, 9 September 1892   Dear Steven, Thank you for being so kind as to write. Your letter was delightful! (If one may say this sort of thing of a letter.) I would be very pleased if we could meet in Sonneberg on the 29th of September. Of course I plan to accompany our Christmas decorations—after all, I must make sure that they don’t end up in a ditch by the side of the road somewhere between Lauscha and Sonneberg!

The first lines of “The Ruin”, an Old English poem of the tenth century CE, describe old stones as “Wrætlic”. Usually translated as “wondrous”, Peter Ackroyd has read the line as “wraith-like”: “wraith-like is this native stone”. While the poem itself discusses the masonry of a crumbling Roman town, the phrase itself is certainly apt for thinking about the megalithic monuments that cover the British Isles. These native stones—stone circles, stone rows, standing stones (or menhirs), and dolmens—are indeed wraith-like, spectral, haunted. Standing for thousands of years within the landscape, their physical presence is evocative but their original purpose is tantalisingly vague. With no written records to inform us as to how and why they were initially built, they become a nexus for stories.

In the absence of any changes on the ground or concrete political gains apart from the faltering PLO dialogue with the Americans, the uprising had itself become routine. International media coverage had been extremely important in drawing attention to the plight of the Palestinians but its intensity lessened over time, not least because of the higher and more novel drama of the revolutions that were transforming the landscape of Eastern Europe throughout 1989. But the media could mislead as well as inform. The TV cameras captured repeated clashes, but rarely filmed the Palestinians who continued to work inside Israel, or the Israelis, especially in the Tel Aviv area, who were carrying on with their lives undisturbed by or oblivious to the sporadic unrest across the green line. ‘The situation in the territories was shunted – or repressed – to a marginal place in terms of public interest’, noted B’Tselem, the newly founded Israeli Information Centre for Human Rights in the Occupied Territories. ‘The types of stories that led … the news in the electronic media or made headlines in the written press in the past, are today noted laconically or relegated to inside pages of the newspaper.’16 There was an economic cost to be sure, but for the Israelis this was mitigated by the import of foreign workers and a fall in unemployment among Jews who replaced absent Palestinians. In June 1989 about 90 per cent of Palestinians from Gaza were still working, though the figure was only 56 per cent from the West Bank.17 Life