Movement Body Quotes

The heaviest of burdens crushes us, we sink beneath it, it pins us to the ground. But in love poetry of every age, the woman longs to be weighed down by the man's body.The heaviest of burdens is therefore simultaneously an image of life's most intense fulfillment. The heavier the burden, the closer our lives come to the earth, the more real and truthful they become. Conversely, the absolute absence of burden causes man to be lighter than air, to soar into heights, take leave of the earth and his earthly being, and become only half real, his movements as free as they are insignificant. What then shall we choose? Weight or lightness?

People with BPD are like people with third degree burns over 90% of their bodies. Lacking emotional skin, they feel agony at the slightest touch or movement.

Dancing is creating a sculpture that is visible only for a moment.

Sadly, the signals that allow men and women to find the partners who most please them are scrambled by the sexual insecurity initiated by beauty thinking. A woman who is self-conscious can't relax to let her sensuality come into play. If she is hungry she will be tense. If she is "done up" she will be on the alert for her reflection in his eyes. If she is ashamed of her body, its movement will be stilled. If she does not feel entitled to claim attention, she will not demand that airspace to shine in. If his field of vision has been boxed in by "beauty"--a box continually shrinking--he simply will not see her, his real love, standing right before him.

It is a grave injustice to a child or adult to insist that they stop crying. One can comfort a person who is crying which enables him to relax and makes further crying unnecessary; but to humiliate a crying child is to increase his pain, and augment his rigidity. We stop other people from crying because we cannot stand the sounds and movements of their bodies. It threatens our own rigidity. It induces similar feelings in ourselves which we dare not express and it evokes a resonance in our own bodies which we resist.

In many parts of this world water is Scarce and precious. People sometimes have to walk A great distance Then carry heavy jugs upon their Heads. Because of our wisdom, we will travel Far for love. All movement is a sign of Thirst. Most speaking really says "I am hungry to know you." Every desire of your body is holy; Every desire of your body is Holy. Dear one, Why wait until you are dying To discover that divine Truth?

Still, Connell went home that night and read over some notes he had been making for a new story, and he felt the old beat of pleasure in his body, like watching a perfect goal, like the rustling movement of light through leaves, a phrase of music from the window of a passing car. Life offers up these moments of joy despite everything.

You destroy me." "Juliette," he says and he mouths the name, barely speaking at all, and he's pouring molten lava into my limbs and I never even knew I could melt straight to death. "I want you," he says. He says "I want all of you. I want you inside and out and catching your breath and aching for me like I ache for you." He says it like it's a lit cigarette lodged in his throat, like he wants to dip me in warm honey and he says "It's never been a secret. I've never tried to hide that from you. I've never pretended I wanted anything less." "You-you said you wanted f-friendship-" "Yes," he says, he swallows, "I did. I do. I do want to be your friend. He nods and I register the slight movement in the air between us. "I want to be the friend you fall hopelessly in love with. The one you take into your arms and into your bed and into the private world you keep trapped in your head. I want to be that kind of friend," he says. "The one who will memorize the things you say as well as the shape of your lips when you say them. I want to know every curve, every freckle, every shiver of your body, Juliette-" "No," I gasp. "Don't-don't s-say that-" "I want to know where to touch you," he says. "I want to know how to touch you. I want to know how to convince you to design a smile just for me." I feel his chest rising, falling, up and down and up and down and "Yes," he says. "I do want to be your friend." He says "I want to be your best friend in the entire world." "I want so many things," he whispers. "I want your mind. Your strength. I want to be worth your time." His fingers graze the hem of my top and he says "I want this up." He tugs on the waist of my pants and says "I want these down." He touches the tips of his fingers to the sides of my body and says, "I want to feel your skin on fire. I want to feel your heart racing next to mine and I want to know it's racing because of me, because you want me. Because you never," he says, he breathes, "never want me to stop. I want every second. Every inch of you. I want all of it." And I drop dead, all over the floor. "Juliette." I can't understand why I can still hear him speaking because I'm dead, I'm already dead, I've died over and over and over again. He swallows, hard, his chest heaving, his words a breathless, shaky whisper when he says "I'm so-I'm so desperately in love with you-

...it's my hypothesis that the individual is not a pre-given entity which is seized on by the exercise of power. The individual, with his identity and characteristics, is the product of a relation of power exercised over bodies, multiplicities, movements, desires, forces.

Most people would never admit it, but they'd been bitching since they were born. As soon as their head popped out into that bright delivery-room light, nothing had been right. Nothing had been as comfortable or felt so good. Just the effort it took to keep your stupid physical body alive, just finding food and cooking it and dishwashing, the keeping warm and bathing and sleeping, the walking and bowel movements and ingrown hairs, it was all getting to be too much work.

German is my mother tongue and as such more natural to me, but I consider Czech much more affectionate, which is why your letter removes several uncertainties; I see you more clearly, the movements of your body, your hands, so quick, so resolute, it’s almost like a meeting.

Aware of every breath, every movement, I sat in his lap. His hands gently braced my hips as I studied his face. “And now I want you to know, Rhysand, that I love you. I want you to know … ” His lips trembled, and I brushed away the tear that escaped down his cheek. “I want you to know,” I whispered, “that I am broken and healing, but every piece of my heart belongs to you. And I am honored—honored to be your mate.” His arms wrapped around me and he pressed his forehead to my shoulder, his body shaking. I stroked a hand through his silken hair. “I love you,” I said again. I hadn’t dared say the words in my head. “And I’d endure every second of it over again so I could find you. And if war comes, we’ll face it. Together. I won’t let them take me from you. And I won’t let them take you from me, either.” Rhys looked up, his face gleaming with tears. He went still as I leaned in, kissing away one tear. Then the other. As he had once kissed away mine. When my lips were wet and salty with them, I pulled back far enough to see his eyes. “You’re mine,” I breathed.

You have taken root in the Beloved. I love your golden branches And the hundred graceful movements Your body now makes each time The wind, children and love come near.

There is nothing around me but money, money, money.

My body rises with the water. Instead of kicking my feet to stay abreast of it, I push all the air from my lungs and sink to the bottom. The water muffles my ears. I feel its movement over my face. I think about snorting the water into my lungs so it kills me faster, but I can't bring myself to do it. I blow bubbles from my mouth. Relax. I close my eyes. My lungs burn.

The body benefits from movement, and the mind benefits from stillness.

But is heaviness truly deplorable and lightness splendid? The heaviest of burdens crushes us, we sink beneath it, it pins us to the ground. But in the love poetry of every age, the woman longs to be weighed down by the man’s body. The heaviest of burdens is therefore simultaneously the image of life’s most intense fulfillment. The heavier the burden, the closer our lives come to the earth, the more real and truthful they become. Conversely, the absolute absence of a burden causes man to be lighter than air, to soar into heights, take leave of the earth and his earthly being, and become only half real, his movements as free as they are insignificant. What then shall we choose? Weight or lightness?

Grief turns out to be a place none of us know until we reach it. We anticipate (we know) that someone close to us could die, but we do not look beyond the few days or weeks that immediately follow such an imagined death. We misconstrue the nature of even those few days or weeks. We might expect if the death is sudden to feel shock. We do not expect the shock to be obliterative, dislocating to both body and mind. We might expect that we will be prostrate, inconsolable, crazy with loss. We do not expect to be literally crazy, cool customers who believe that their husband is about to return and need his shoes. In the version of grief we imagine, the model will be "healing." A certain forward movement will prevail. The worst days will be the earliest days. We imagine that the moment to most severely test us will be the funeral, after which this hypothetical healing will take place. When we anticipate the funeral we wonder about failing to "get through it," rise to the occasion, exhibit the "strength" that invariably gets mentioned as the correct response to death. We anticipate needing to steel ourselves the for the moment: will I be able to greet people, will I be able to leave the scene, will I be able even to get dressed that day? We have no way of knowing that this will not be the issue. We have no way of knowing that the funeral itself will be anodyne, a kind of narcotic regression in which we are wrapped in the care of others and the gravity and meaning of the occasion. Nor can we know ahead of the fact (and here lies the heart of the difference between grief was we imagine it and grief as it is) the unending absence that follows, the void, the very opposite of meaning, the relentless succession of moments during which we will confront the experience of meaninglessness itself.

When we speak of man, we have a conception of humanity as a whole, and before applying scientific methods to the investigation of his movement we must accept this as a physical fact. But can anyone doubt to-day that all the millions of individuals and all the innumerable types and characters constitute an entity, a unit? Though free to think and act, we are held together, like the stars in the firmament, with ties inseparable. These ties cannot be seen, but we can feel them. I cut myself in the finger, and it pains me: this finger is a part of me. I see a friend hurt, and it hurts me, too: my friend and I are one. And now I see stricken down an enemy, a lump of matter which, of all the lumps of matter in the universe, I care least for, and it still grieves me. Does this not prove that each of us is only part of a whole? For ages this idea has been proclaimed in the consummately wise teachings of religion, probably not alone as a means of insuring peace and harmony among men, but as a deeply founded truth. The Buddhist expresses it in one way, the Christian in another, but both say the same: We are all one. Metaphysical proofs are, however, not the only ones which we are able to bring forth in support of this idea. Science, too, recognizes this connectedness of separate individuals, though not quite in the same sense as it admits that the suns, planets, and moons of a constellation are one body, and there can be no doubt that it will be experimentally confirmed in times to come, when our means and methods for investigating psychical and other states and phenomena shall have been brought to great perfection. Still more: this one human being lives on and on. The individual is ephemeral, races and nations come and pass away, but man remains. Therein lies the profound difference between the individual and the whole.

Four wanders through the crowd of initiates, watching us as we go through the movements again. When he stops in front of me, my insides twist like someone is stirring them with a fork. He stares at me, his eyes following my body from my head to my feet, not lingering anywhere - a practical, scientific gaze. "You don't have much muscle", he says, "which means you're better off using your knees and elbows. You can put more power behind them." Suddenly he presses a hand to my stomach. His fingers are so long that, though the heel of his hand touches one side of my rib cage, his fingertips still touch the other side. My heart pounds so hard my chest hurts, and I stare at him, wide-eyed. "Never forget to keep tension here", he says in a quiet voice. Four lifts his hand and keeps walking. I feel the pressure of his palm even after he's gone. It's strange, but I have to stop and breathe for a few seconds before I can keep practicing again.

Dance less in motion and more in spirit; awaken the dreamer within.

BEFRIENDING THE BODY Trauma victims cannot recover until they become familiar with and befriend the sensations in their bodies. Being frightened means that you live in a body that is always on guard. Angry people live in angry bodies. The bodies of child-abuse victims are tense and defensive until they find a way to relax and feel safe. In order to change, people need to become aware of their sensations and the way that their bodies interact with the world around them. Physical self-awareness is the first step in releasing the tyranny of the past. In my practice I begin the process by helping my patients to first notice and then describe the feelings in their bodies—not emotions such as anger or anxiety or fear but the physical sensations beneath the emotions: pressure, heat, muscular tension, tingling, caving in, feeling hollow, and so on. I also work on identifying the sensations associated with relaxation or pleasure. I help them become aware of their breath, their gestures and movements. All too often, however, drugs such as Abilify, Zyprexa, and Seroquel, are prescribed instead of teaching people the skills to deal with such distressing physical reactions. Of course, medications only blunt sensations and do nothing to resolve them or transform them from toxic agents into allies. The mind needs to be reeducated to feel physical sensations, and the body needs to be helped to tolerate and enjoy the comforts of touch. Individuals who lack emotional awareness are able, with practice, to connect their physical sensations to psychological events. Then they can slowly reconnect with themselves.

None of your knowledge, your reading, your connections will be of any use here: two legs suffice, and big eyes to see with. Walk alone, across mountains or through forests. You are nobody to the hills or the thick boughs heavy with greenery. You are no longer a role, or a status, not even an individual, but a body, a body that feels sharp stones on the paths, the caress of long grass and the freshness of the wind. When you walk, the world has neither present nor future: nothing but the cycle of mornings and evenings. Always the same thing to do all day: walk. But the walker who marvels while walking (the blue of the rocks in a July evening light, the silvery green of olive leaves at noon, the violet morning hills) has no past, no plans, no experience. He has within him the eternal child. While walking I am but a simple gaze.

When you dance with the Africans, unless it is a ritual dance like a wedding or harvest or rain dance, there’s no right or wrong way to dance. There’s only movement. And the more you express your feelings as you move, the better you feel when you’re done…When I dance the African Way, I show my feelings with my body instead of hiding them in my heart. When I dance, I know I’m alive here and now. My body and soul are in harmony.

The cord pulled taut and she rebounded, flying back up before falling again. As her velocity slowed, she opened her eyes and found herself dangling at the end of the cord, about five feet above Jace. He was grinning. "Nice," he said. "As graceful as a falling snowflake." "Was I screaming?" She asked, genuinely curious. "You know, on the way down." He nodded. "Thankfully no one's home, or they would have assumed I was murdering you." "Ha. You can't even reach me." She kicked out a leg and spun lazily in midair. Jace's eyes glinted. "Want to bet?" Clary knew that expression. "No," she said quickly. "Whatever you're going to do-" But he'd already done it. When Jace moved fast, his individual movements were almost invisible. She saw his hand go to his belt, and then something flashed in the air. She heard the sound of parting fabric as the cord above her head was sheared through. Released, she fell freely, too surprised to scream- directly into Jace's arms. The force knocked him backward, and they sprawled together onto one of the padded floor mats, Clary on top of him. He grinned up at her. "Now," he said, "that was much better. You didn't scream at all." "I didn't get the chance." She was breathless, and not just from the impact of the fall. Being sprawled on top of Jace, feeling his body against hers, made her hands shake and her heart beat faster.

The real dance is a spontaneous body movement that in harmony with the beats of the music in your heart.

My whole body sank forward into his arms. His lips moved against mine, exploring my mouth so gently. I tried to mimic his movements--slowly, uncertainly, until I didn't have to think about it at all. It just felt right. He let out a soft moan at my reaction and cupped his hands behind my head, pulling me closer until I couldn't tell where my mouth ended and his began. A liquid sensation swooped throughout my stomach. It was the most amazing thing I'd ever felt and it kept growing, the vibrating heat expanding outward. I was surprised I was still able to stand.

Without enthusiasm then what we have surrounded ourselves with becomes worthless.

I found her lying on her stomach, her hind legs stretched out straight, and her front feet folded back under her chest. She had laid her head on his grave. I saw the trail where she had dragged herself through the leaves. The way she lay there, I thought she was alive. I called her name. She made no movement. With the last ounce of strength in her body, she had dragged herself to the grave of Old Dan.

There is a power that can be created out of pent-up indignation, courage, and the inspiration of a common cause, and that if enough people put their minds and bodies into that cause, they can win. It is a phenomenon recorded again and against in the history of popular movements against injustice all over the world.

She didn't even have to smile, and she rarely did outside her house--it was the eyes, her dancer's carriage, the way she seemed to deliberate over the smallest movement of her body.

For love, as she knew it now, was something without shame and without reserve, the possession of two people who had no barrier between them, and no pride; whatever happened to him would happen to her too, all feeling, all movement, all sensation of body and of mind.

Spiritualizing sex is actually a movement of energy—feeling and emotion—that rises within you and moves into your sexual physicality as an alive, tender, erotic, or passionate expression. Your bodies move without inhibition so all the energy can flow out of you and between the two of you. You allow spiritual energy to express its dance through you. Sexuality can be a profound demonstration of your love, and especially your freedom, to express and bond. Spiritual sex, then, combines how you express your love with the intentions or blessings you bring to your partnership.

To control your life, control your mind. To control your mind, control your breath.

At present, I am mainly observing the physical motion of mountains, water, trees and flowers. One is everywhere reminded of similar movements in the human body, of similar impulses of joy and suffering in plants...

The grass is not 'greener' on the other side – it is just another shade of green.

Sadly, our educational system, as well as many of the methods that profess to treat trauma, tend to bypass this emotional-engagement system and focus instead on recruiting the cognitive capacities of the mind. Despite the well-documented effects of anger, fear, and anxiety on the ability to reason, many programs continue to ignore the need to engage the safety system of the brain before trying to promote new ways of thinking. The last things that should be cut from school schedules are chorus, physical education, recess, and anything else involving movement, play, and joyful engagement.

The first language humans had was gestures. There was nothing primitive about this language that flowed from people’s hands, nothing we say now that could not be said in the endless array of movements possible with the fine bones of the fingers and wrists. The gestures were complex and subtle, involving a delicacy of motion that has since been lost completely. During the Age of Silence, people communicated more, not less. Basic survival demanded that the hands were almost never still, and so it was only during sleep (and sometimes not even then) that people were not saying something or other. No distinction was made between the gestures of language and the gestures of life. The labor of building a house, say, or preparing a meal was no less an expression than making the sign for I love you or I feel serious. When a hand was used to shield one’s face when frightened by a loud noise something was being said, and when fingers were used to pick up what someone else had dropped something was being said; and even when the hands were at rest, that, too, was saying something. Naturally, there were misunderstandings. There were times when a finger might have been lifted to scratch a nose, and if casual eye contact was made with one’s lover just then, the lover might accidentally take it to be the gesture, not at all dissimilar, for Now I realize I was wrong to love you. These mistakes were heartbreaking. And yet, because people knew how easily they could happen, because they didn’t go round with the illusion that they understood perfectly the things other people said, they were used to interrupting each other to ask if they’d understood correctly. Sometimes these misunderstandings were even desirable, since they gave people a reason to say, Forgive me, I was only scratching my nose. Of course I know I’ve always been right to love you. Because of the frequency of these mistakes, over time the gesture for asking forgiveness evolved into the simplest form. Just to open your palm was to say: Forgive me." "If at large gatherings or parties, or around people with whom you feel distant, your hands sometimes hang awkwardly at the ends of your arms – if you find yourself at a loss for what to do with them, overcome with sadness that comes when you recognize the foreignness of your own body – it’s because your hands remember a time when the division between mind and body, brain and heart, what’s inside and what’s outside, was so much less. It’s not that we’ve forgotten the language of gestures entirely. The habit of moving our hands while we speak is left over from it. Clapping, pointing, giving the thumbs-up, for example, is a way to remember how it feels to say nothing together. And at night, when it’s too dark to see, we find it necessary to gesture on each other’s bodies to make ourselves understood.

Music does not need language of words for it has movements of dance to do its translation.

There is a fluidity to his movements, despite his size, that tells me he has never had to justify his existence, has never had to fold himself into a hidden thing, and I wonder what that must be like, to know that your body is irreproachable.

The dead are orphans. No company but the silence like a moth's wing. An end to the agony of movement, to the long nightmare of going down the road. The body in peace, stillness, and order. The perfect darkness of death.

When I put my hands on your body on your flesh I feel the history of that body. Not just the beginning of its forming in that distant lake but all the way beyond its ending. I feel the warmth and texture and simultaneously I see the flesh unwrap from the layers of fat and disappear. I see the fat disappear from the muscle. I see the muscle disappearing from around the organs and detaching iself from the bones. I see the organs gradually fade into transparency leaving a gleaming skeleton gleaming like ivory that slowly resolves until it becomes dust. I am consumed in the sense of your weight, the way your flesh occupies momentary space the fullness of it beneath my palms. I am amazed at how perfectly your body fits to the curves of my hands. If I could attach our blood vessels so we could become each other I would. If I could attach our blood vessels in order to anchor you to the earth to this present time I would. If I could open up your body and slip inside your skin and look out your eyes and forever have my lips fused with yours I would. It makes me weep to feel the history of your flesh beneath my hands in a time of so much loss. It makes me weep to feel the movement of your flesh beneath my palms as you twist and turn over to one side to create a series of gestures to reach up around my neck to draw me nearer. All these memories will be lost in time like tears in the rain.

We think of lions and wolves as savage because they kill; but they must kill, or starve. Humans kill other animals for sport, to satisfy their curiosity, to beautify their bodies, and to please their palates.

Nobody would commit suicide if the pain of being inside herself, the agony of the sleepless, tortured hours spent watching the world get smaller and uglier, were bearable or could be relieved by other people telling her how they wanted her to feel. A depressed person is selfish because her self, the very core of who she is, will not leave her alone, and she can no more stop thinking about this self and how to escape it than a prisoner held captive by a sadistic serial killer can forget about the person who comes in to torture her everyday. Her body is brutalized by her mind. It hurts to breathe, eat, walk, think. The gross maneuverings of her limbs are so overwhelming, so wearying, that the fine muscle movements or quickness of wit necessary to write, to actually say something, are completely out of the question.

Every movement of his body is an unconscious protest. Every desire, every dream, no matter how intimate or personal, is a plot or a conspiracy. Every hope is a plan for insurrection. Every glance of the eye is a threat. His very existence is a crime against the state!

Garraty wondered how it would be, to lie in the biggest, dustiest library silence of all, dreaming endless, thoughtless dreams behind your gummed-down eyelids, dressed forever in your Sunday suit. No worries about money, success, fear, joy, pain, sorrow, sex, or love. Absolute zero. No father, mother, girlfriend, lover. The dead are orphans. No company but the silence like a moth's wing. An end to the agony of movement, to the long nightmare of going down the road. The body in peace, stillness, and order. The perfect darkness of death. How would that be? Just how would that be?

The voice called his name again and it came through a lot of throat. Steven twisted quickly on his stool. Just a white wall and, down near the floor, the ventilation grille. Then movement behind the grille and Steven was on his knees, peering through it, pressing his face against the mesh. In there, in the shadows beyond the spill of light from the hall, the outline of an anvil-shaped head swayed gently. Two eyes blinked limpidly, insolent in their slowness. A dark mass moved forward into the light. “That Cripps man is going to fuck you up, dude.” It was a cow. Most of the body was below floor level but Steven could tell it was a full grown animal. A sienna Guernsey. He looked closely at the flawless sandy curves of forehead and cheek, at the chocolate darkening of the mouth and nostrils, at the badger rings around the eyes. For an absurd second he thought that if he looked hard enough at it the thing might phase back into his head and disappear. But it was real and it stayed. “What … ?” “Yeah, I’m a cow, man. Touch me.” Steven stuck his fingers through the grille. The cow was a cow, warm and solid.

Running is many things to me: survival, calmness, euphoria, solitude. It is proof of my corporeal existence, my ability to control my movement through space if not time, and the obedience, however temporary, of my body to my will. As I run I displace air, and things come and go around me, and the path moves like a filmstrip beneath my feet.

His whole mind and body seemed to be afflicted with an unbearable sensitivity, a sort of transparency, which made every movement, every sound, every contact, every word that he had to speak or listen to, an agony. Even in sleep he could not altogether escape form her image.

Nothing has changed. The body is susceptible to pain, It must eat and breath air and sleep, It has thin skin and blood right underneath, An adequate stock of teeth and nails, Its bones are breakable, its joints are stretchable. In tortures all this is taken into account. Nothing has changed. The body shudders as it is shuddered Before the founding of Rome and after, In the twentieth century before and after Christ. Tortures are as they were, it’s just the earth that’s grown smaller, And whatever happens seems on the other side of the wall. Nothing has changed. It’s just that there are more people, Besides the old offenses, new ones have appeared, Real, imaginary, temporary, and none, But the howl with which the body responds to them, Was, and is, and ever will be a howl of innocence According to the time-honored scale and tonality. Nothing has changed. Maybe just the manners, ceremonies, dances, Yet the movement of the hands in protecting the head is the same. The body writhes, jerks, and tries to pull away Its legs give out, it falls, the knees fly up, It turns blue, swells, salivates, and bleeds. Nothing has changed. Except of course for the course of boundaries, The lines of forests, coasts, deserts, and glaciers. Amid these landscapes traipses the soul, Disappears, comes back, draws nearer, moves away, Alien to itself, elusive At times certain, at others uncertain of its own existence, While the body is and is and is And has no place of its own.

I'm an eye. A mechanical eye. I, the machine, show you a world the way only I can see it. I free myself for today and forever from human immobility. I'm in constant movement. I approach and pull away from objects. I creep under them. I move alongside a running horse's mouth. I fall and rise with the falling and rising bodies. This is I, the machine, manoeuvring in the chaotic movements, recording one movement after another in the most complex combinations. Freed from the boundaries of time and space, I co-ordinate any and all points of the universe, wherever I want them to be. My way leads towards the creation of a fresh perception of the world. Thus I explain in a new way the world unknown to you.

And he'd railed at her, his voice booming so loud the bed had seem to shake. "You canna do this - take my goddamned heart and then leave me! You think I will no' follow?" She knew he was constantly there, was aware of his movement and comprehended his words, but she couldn't seem to open her heavy eyelids or speak. At night, he would wrap his body around hers, keeping her warm, whispering against her hair, "You enjoy being contrary. Then prove them all wrong and get better." He'd clutched her hip, then balled his fist there.

She kept her stare locked on his as she let go of his face and slowly, making sure he understood every step of the way,tilted her head back until her throat was arched and bared before him. "Aelin," he breathed. Not in reprimand or warning, but... a plea. It sounded like a plea. He lowered his head to her exposed neck and hovered a hair's breath away. She arched her neck farther, a silent invitation. Rowan let out a soft groan and grazed his teeth against her skin. One bite, one movement, was all it would take for him to rip out her throat. His elongated canines slid along her flesh-gently, precisely. She clenched the sheets to keep from running her fingers down on his bare back and drawing him closer. He braced one hand beside her head, his fingers twining in her hair. "No one else," she whispered. "I would never allow anyone else at my throat." Showing him was the only way he'd understand that trust, in a manner that only the predatory, Fae side of him would comprehend. "No one else," she said again. He let out another low groan, answer and confirmation and request, and the rumble echoed inside her. Carefully, he closed his teeth over the spot where her lifeblood thrummed and pounded, his breath hot on her skin. She shut her eyes, every sense narrowing on that sensation, on the teeth and mouth at her throat, on the powerful body trembling with restraint above hers. His tongue flicked against her skin. She made a small noise that might have been a moan, or a word, or his name. He shuddered and pulled back, the cool air kissing her neck. Wildness-pure wildness sparked in those eyes.

He whisked off her shoes and panties in one movement, wild like an enraged shark. His bulky totem beating a seductive rhythm. Mary's body felt like it was burning, even though the room was properly air-conditioned. They tried all the positions - on top, doggy, and normal. Exhausted they collapsed onto the recently extended sofa-bed. Then a hell beast ate them.

But then I'm distracted by movement in the Forest, a glimpse of red at the edge of my vision. She's no longer running, no longer even walking or standing, but crawling now. Dragging her broken body across the ground toward me, her fingers clawing at the dirt. Her progress is slow, unbearably so. Such that it's almost sad to see her reduced to this. Her body has used up it's stores of energy and has begun collapsing in on itself.

The effect of gender is produced through the stylization of the body and, hence, must be understood as the mundane way in which bodily gestures, movements, and styles of various kinds constitute the illusion of an abiding gendered self. This formulation moves the conception of gender off the ground of a substantial model of identity to one that requires a conception of gender as a constituted social temporality.

The girl with dark hair was coming towards them across the field. With what seemed a single movement she tore off her clothes and flung them disdainfully aside. Her body was white and smooth, but it aroused no desire in him, indeed he barely looked at it. What overwhelmed him in that instant was admiration for the gesture with which she had thrown her clothes aside. With its grace and carelessness it seemed to annihilate a whole culture, a whole system of thought, as though Big Brother and the Party and the Thought Police could all be swept into nothingness by a single splendid movement of the arm. That too was a gesture belonging to the ancient time. Winston woke up with the word ‘Shakespeare’ on his lips.

Mary Queen of Scots had a little dog, a Skye terrier, that was devoted to her. Moments after Mary was beheaded, the people who were watching saw her skirts moving about and they thought her headless body was trying to get itself to its feet. But the movement turned out to be her dog, which she had carried to the block with her, hidden in her skirts. Mary Stuart is supposed to have faced her execution with grace and courage (she wore a scarlet chemise to suggest she was being martyred), but I don’t think she could have been so brave if she had not secretly been holding tight to her Skye terrier, feeling his warm, silky fur against her trembling skin.

To be clear, the fat acceptance movement is important, affirming, and profoundly necessary, but I also believe that part of fat acceptance is accepting that some of us struggle with body image and haven’t reached a place of peace and unconditional self-acceptance.

What—?” In one movement, Thorne lifted her onto the desk and pressed her back against an enormous potted fern and—oh. Cress had built a thousand fantasies around their rooftop kiss, but this kiss was something new. Where before, the kiss had been gentle and protective, now there was something passionate. Determined. Cress’s body dissolved into nothing but sensation. His hands burned her waist through the skirt’s thin fabric. Her knees pressed against his hips, and he pulled her closer, closer, like he couldn’t get her close enough. A whimper escaped her mouth, only to be swallowed by his. She heard a moan, but it could have come from either of them.

Whereas, our argument shows that the power and capacity of learning exists in the soul already; and that just as the eye was unable to turn from darkness to light without the whole body, so too the instrument of knowledge can only by the movement of the whole soul be turned from the world of becoming into that of being, and learn by degrees to endure the sight of being, and of the brightest and best of being, or in other words, of the good.

Kiss me,” she pleaded, and he did, hot languorous slow kisses that sped up as his heartbeat did, as the movement of their bodies quickened against each other. Each kiss was different, each rising higher and higher like a spark as a fire grew: quick soft kisses that told her he loved her, long slow worshipful kisses that said that he trusted her, playful light kisses that said that he still had hope, adoring kisses that said he had faith in her as he did in no one else. Clary abandoned herself to the kisses, the language of them, the wordless speech that passed between the two of them.

Now listen to the first three aims of the corporatist movement in Germany, Italy and France during the 1920s. These were developed by the people who went on to become part of the Fascist experience: (1) shift power directly to economic and social interest groups; (2) push entrepreneurial initiative in areas normally reserved for public bodies; (3) obliterate the boundaries between public and private interest -- that is, challenge the idea of the public interest. This sounds like the official program of most contemporary Western governments.

After soft kisses, they pressed their hands together palm to palm. The tingling scattered all over Livia's body, warming her. "Do you feel that?" she whispered with a smile. His lips moved in his silent count. Blake wrapped his fingers around her hand. She copied the movement. Their hands together now resembled a heart-not a cartoon rendering of the shape, but a real human heart. He touched her lips with his and murmured, "I've been feeling it since you first smiled at me.

He sighed profoundly, and flung himself - there was a passion in his movements which deserves the word - on the earth at the foot of the oak tree. He loved, beneath all this summer transiency, to feel the earth's spine beneath him; for such he took the hard root of the oak tree to be; or, for image followed image, it was the back of a great horse that he was riding; or the deck of a tumbling ship - it was anything indeed, so long as it was hard, for he felt the need of something which he could attach his floating heart to; the heart that tugged at his side; the heart that seemed filled with spiced and amorous gales every evening about this time when he walked out. To the oak tree he tied it and as he lay there, gradually the flutter in and about him stilled itself; the little leaves hung, the deer stopped; the pale summer clouds stayed; his limbs grew heavy on the ground; and he lay so still that by degrees the deer stopped nearer and the rooks wheeled round him and the swallows dipped and circled and the dragonflies shot past, as if all the fertility and amorous activity of a summer's evening were woven web-like about his body.

Yoga talks about cat-pose, dog-pose, camel-pose, monkey-pose, bird-pose etc. Why there are so many animal poses? Animals release their emotions and tensions by movements based on their body sensations. But our amygdala in the brain is carrying the “fight or flight response”; it has forgotten the art of releasing the tensions. As human beings, when we are aware about the sensations, we can release that by aware, slow movements. If you do not give movements to the body parts, energy will be stuck and blood circulation will be disturbed. Gradually, that creates chronic physical and mental health problems.

Nothing but the sight of blood upon his dark face would ease the pain in her heart. She lunged for him, swift as a cat, but with a light startled movement, he sidestepped, throwing up his arm to ward her off. She was standing on the edge of the freshly waxed top step, and as her arm with the whole weight of her body behind it, struck his out-thrust arm, she lost her balance. She made a wild clutch for the newel post and missed it. She went down the stairs backwards, feeling a sickening dart of pain in her ribs as she landed. And, too dazed to catch herself she rolled over and over to the bottom of the flight.

In the first movement, our infancy as a species, we felt no separation from the natural world around us. Trees, rocks, and plants surrounded us with a living presence as intimate and pulsing as our own bodies. In that primal intimacy, which anthropologists call "participation mystique," we were as one with our world as a child in the mother's womb. Then self-consciousness arose and gave us distance on our world. We needed that distance in order to make decisions and strategies, in order to measure, judge and to monitor our judgments. With the emergence of free-will, the fall out of the Garden of Eden, the second movement began -- the lonely and heroic journey of the ego. Nowadays, yearning to reclaim a sense of wholeness, some of us tend to disparage that movement of separation from nature, but it brought us great gains for which we can be grateful. The distanced and observing eye brought us tools of science, and a priceless view of the vast, orderly intricacy of our world. The recognition of our individuality brought us trial by jury and the Bill of Rights. Now, harvesting these gains, we are ready to return. The third movement begins. Having gained distance and sophistication of perception, we can turn and recognize who we have been all along. Now it can dawn on us: we are our world knowing itself. We can relinquish our separateness. We can come home again -- and participate in our world in a richer, more responsible and poignantly beautiful way than before, in our infancy.

Sometimes she sat and let her mind go blank and her eyes go out of focus, so that she watched the slow, jerky movements of the motes that floated across her pupils. They amazed her as a child. Now she saw them as a reflection of how she moved, floating listlessly through the world, occasionally bumping into another body without acknowledgment, and then floating on, free and alone.

Anyway, those things would not have lasted long. The experience of the years shows it to me. But Destiny arrived in some haste and stopped them. The beautiful life was brief. But how potent were the perfumes, On how splendid a bed we lay, To what sensual delight we gave our bodies. An echo of the days of pleasure, An echo of the days drew near me, A little of the fire of the youth of both of us, Again I took in my hands a letter, And I read and reread till the light was gone. And melancholy, I came out on the balcony Came out to change my thoughts at least by looking at A little of the city that I loved, A little movement on the street and in the shops. Translated by Rae Dalven

If they know nothing of death, it is because they know little of life, for the secrets of life and death belong to those, and those only, whom the sequence of time affects, and who possess not merely the present but the future, and can rise or fall from a past of glory or of shame. Movement, that problem of the visible arts, can be truly realised by Literature alone. It is Literature that shows us the body in its swiftness and the soul in its unrest.

As if femininity were measured by the art of 'shrinking'... women are held in a kind of invisible enclosure (of which the veil is only the visible manifestation) circumscribing the space allowed for the movements and postures of their bodies (whereas men occupy more space, especially in public places). This symbolic confinement is secured practically by their clothing by their clothing which (as was even more visible in former times) has the effect not only of masking the body but of continuously calling it to order.

It is a common belief that we breathe with our lungs alone, but in point of fact, the work of breathing is done by the whole body. The lungs play a passive role in the respiratory process. Their expansion is produced by an enlargement, mostly downward, of the thoracic cavity and they collapse when that cavity is reduced. Proper breathing involves the muscles of the head, neck, thorax, and abdomen. It can be shown that chronic tension in any part of the body's musculature interferes with the natural respiratory movements. Breathing is a rhythmic activity. Normally a person at rest makes approximately 16 to 17 respiratory incursions a minute. The rate is higher in infants and in states of excitation. It is lower in sleep and in depressed persons. The depth of the respiratory wave is another factor which varies with emotional states. Breathing becomes shallow when we are frightened or anxious. It deepens with relaxation, pleasure and sleep. But above all, it is the quality of the respiratory movements that determines whether breathing is pleasurable or not. With each breath a wave can be seen to ascend and descend through the body. The inspiratory wave begins deep in the abdomen with a backward movement of the pelvis. This allows the belly to expand outward. The wave then moves upward as the rest of the body expands. The head moves very slightly forward to suck in the air while the nostrils dilate or the mouth opens. The expiratory wave begins in the upper part of the body and moves downward: the head drops back, the chest and abdomen collapse, and the pelvis rocks forward. Breathing easily and fully is one of the basic pleasures of being alive. The pleasure is clearly experienced at the end of expiration when the descending wave fills the pelvis with a delicious sensation. In adults this sensation has a sexual quality, though it does not induce any genital feeling. The slight backward and forward movements of the pelvis, similar to the sexual movements, add to the pleasure. Though the rhythm of breathing is pronounced in the pelvic area, it is at the same time experienced by the total body as a feeling of fluidity, softness, lightness and excitement. The importance of breathing need hardly be stressed. It provides the oxygen for the metabolic processes; literally it supports the fires of life. But breath as "pneuma" is also the spirit or soul. We live in an ocean of air like fish in a body of water. By our breathing we are attuned to our atmosphere. If we inhibit our breathing we isolate ourselves from the medium in which we exist. In all Oriental and mystic philosophies, the breath holds the secret to the highest bliss. That is why breathing is the dominant factor in the practice of Yoga.

I walked towards her. Jean-Claude grabbed my arm. "Do not harm her, Anita. She is under our protection." "I swear to you that I will not lay a finger on her tonight. I just want to tell her something." He released my arm, slowly, like he wasn't sure it was a good idea. I stepped next to Monica, until our bodies almost touched. I whispered into her face, "If anything happens to Catherine, I will see you dead." She smirked at me, confident in her protectors. "They will bring me back as one of them." I felt my head shake, a little to the right, a little to the left, a slow precise movement. "I will cut out your heart." I was still smiling, I couldn'tseem to stop. "Then I will burn it and scatter the ashes in the river. Do you understand me?" She swallowed audibly. Her health-club tan looked a little green. She nodded, staring at me like I was the bogey man. I think she believed I'd do it. Peachy keen. I hate to waste a really good threat

If, on thinking this, I look up to see if reality can quench my thirst, I see inexpressive facades, inexpressive faces, inexpressive gestures. Stones, bodies, ideas - all dead. All movements are one great standstill. Nothing means anything to me, not because it's unfamiliar but because I don't know what it is. The world has slipped away. And in the bottom of my soul - as the only reality of this moment - there's an intense and invisible grief, a sadness like the sound of someone crying in a dark room.

We must try to remember everything, every movement, every stretch, every convulsion that made us how we move as we readily grow in our outer body that encompasses the planets, the suns and the moons in every other body that we touch, in every other mouth that we kissed, in every other language that we try to comprehend; for they are not the outside of a stranger, nor are they just images of our psyche, but the very being of ourselves, the dimensional levels of our very existence weaving colours in the tapestry of creation, yet the very non-existence of the template is proof of consciousness, of ascension, of Life.

Perhaps that was, is, the hope of the movement: to awaken the Dreamers, to rouse them to the facts of what their need to be white, to talk like they are white, to think that they are white, which is to think that they are beyond the design flaws of humanity, has done to the world. But you cannot arrange your life around them and the small chance of the Dreamers coming into consciousness. Our moment is too brief. Our bodies are too precious. And you are here now, and you must live—and there is so much out there to live for, not just in someone else’s country, but in your own home. The warmth of dark energies that drew me to The Mecca, that drew out Prince Jones, the warmth of our particular world, is beautiful, no matter how brief and breakable.

All I know, lying in this bed or not lying here, is that this is the life that was given to me. The life that throbs along through any and all of my moments: this is it! If ever I wonder what my life was meant to look like, I have only to look around me. This, whatever I am doing or not doing, is what it is. This, right here, is as good as it gets! Your "one wild and precious life," as Mary Oliver says. And when you follow its movement, without trying to direct it with preconceived plans for the future, your life will lead you where you need to go. When you trust it, your body, rather than your mind, will walk you through the life you are meant to be living, whatever it may be.

We are, on earth, two distinct races. Those who have need of others, whom others amuse, engage soothe, whom solitude harasses, pains, stupefies, like the movement of a terrible glacier or the traversing of the desert; and those, on the contrary, whom others weary, tire, bore, silently torture, whom isolation calms and bathes in the repose of independency, and plunges into the humors of their own thoughts. In fine, there is here a normal, physical phenomenon. Some are constituted to live a life outside of themselves, others, to live a life within themselves. As for me, my exterior associations are abruptly and painfully short-lived, and, as they reach their limits, I experience in my whole body and in my whole intelligence an intolerable uneasiness.

Each action we take is an act of self-expression. We often think of large-scale or important deeds as being indications of our real selves, but even how we sharpen a pencil can reveal something about our feelings at that moment. Do we sharpen the pencil carefully or nervously so that it doesn’t break? Do we bother to pay attention to what we’re doing? How do we sharpen the same pencil when we’re angry or in a hurry? Is it the same as when we’re calm or unhurried? Even the smallest movement discloses something about the person executing the action because it is the person who’s actually performing the deed. In other words, action doesn’t happen by itself, we make it happen, and in doing so we leave traces of ourselves on the activity. The mind and body are interrelated.

Her room was warm and lightsome. A huge doll sat with her legs apart in the copious easy-chair beside the bed. He tried to bid his tongue speak that he might seem at ease, watching her as she undid her gown, noting the proud conscious movements of her perfumed head. As he stood silent in the middle of the room she came over to him and embraced him gaily and gravely. Her round arms held him firmly to her and he, seeing her face lifted to him in serious calm and feeling the warm calm rise and fall of her breast, all but burst into hysterical weeping. Tears of joy and relief shone in his delighted eyes and his lips parted though they would not speak. She passed her tinkling hand through his hair, calling him a little rascal. —Give me a kiss, she said. His lips would not bend to kiss her. He wanted to be held firmly in her arms, to be caressed slowly, slowly, slowly. In her arms he felt that he had suddenly become strong and fearless and sure of himself. But his lips would not bend to kiss her. With a sudden movement she bowed his head and joined her lips to his and he read the meaning of her movements in her frank uplifted eyes. It was too much for him. He closed his eyes, surrendering himself to her, body and mind, conscious of nothing in the world but the dark pressure of her softly parting lips. They pressed upon his brain as upon his lips as though they were the vehicle of a vague speech; and between them he felt an unknown and timid pressure, darker than the swoon of sin, softer than sound or odour.

The man raised his glass, 'To you!' Can't you think of a wittier toast?' Something was beginning to irritate him about the girl's game. Now sitting face to face with her, he realized it wasn't just the words which were turning her into a stranger, but that her whole persona had changed, the movements of her body and her facial expression, and that she unpalatably and faithfully resembled that type of woman whom he knew so well and for whom he felt some aversion. And so (holding his glass in his raised hand), he corrected his toast: 'O.K., then I won't drink to you, but to your kind, in which are combined so successfully the better qualities of the animal and the worse aspects of the human being.

The earth is our origin and destination. The ancient rhythms of the earth have insinuated themselves into the rhythms of the human heart. The earth is not outside us; it is within: the clay from where the tree of the body grows. When we emerge from our offices, rooms and houses, we enter our natural element. We are children of the earth: people to whom the outdoors is home. Nothing can separate us from the vigour and vibrancy of this inheritance. In contrast to our frenetic, saturated lives, the earth offers a calming stillness. Movement and growth in nature takes time. The patience of nature enjoys the ease of trust and hope. There is something in our clay nature that needs to continually experience this ancient, outer ease of the world. It helps us remember who we are and why we are here.

Still, Lindsay stops getting dressed, even though he's only half-done, because he gets this urge to ambush the kid with a hug. Just that, nothing else. He wraps his arms around Valentine's skinny body and pulls him close and rests his cheek on the still-damp hair and inhales the cherry-almond scent of his shampoo, and Valentine says, "Oh!" in a really odd way, like he's just read a particularly interesting fact on the back of a Penguin biscuit wrapper. Lindsay's got his eyes shut but he can feel the kid's hands creeping up his bare arms, over his shoulders. One stays there and the other comes to rest on the back of his neck, fingers playing idly with the ends of his hair, and several minutes pass without sound or movement, just the gentle thud of heartbeats. "What's that for?" Valentine asks, when Lindsay finally lets him go. "Don't know. Nothing. Just seemed the kind of thing you'd like. BAM, surprise ninja cuddles.

You wanted Death? This is it. Dirt and decay, nothing more. Death translates us all into earth.” He frowned at me, his cheeks puffing slightly. “Are you disappointed? Did you want a man in black robes? I’m sure I’ve a set somewhere. A dour, thin face with bony hands? I’ve more bones in this house than you could ever count. You’ve been moping over half the world looking for Death as though that word meant anything but cold bodies and mushrooms growing out of young girls’ eye-sockets. What an exceptionally stupid child!” Suddenly he moved very fast, like a turtle after a spider—such unexpected movement from a thing so languid and round. He clapped my throat in his hand, squeezing until I could not breathe…I whistled and wheezed, beating at his chest, and my vision blurred, thick as blood. “You want Death?” he hissed. “I am Death. I will break your neck and cover you with my jar of dirt. When you kill, you become Death, and so Death wears a thousand faces, a thousand robes, a thousand gazes.” He loosened his grip. “But you can be Death, too. You can wear that face and that gaze. Would you like to be Death? Would you like to live in this house and learn his trade?

For the most appalling quality of water is its strength. I love its flash and gleam, its music, its pliancy and grace, its slap against my body; but I fear its strength. I fear it as my ancestors must have feared the natural forces that they worshipped. All the mysteries are in its movement. It slips out of holes in the earth like the ancient snake. I have seen its birth; and the more I gaze at that sure and inremitting surge of water at the very top of the mountain, the more I am baffled. We make it all so easy, any child in school can understand it – water rises in the hills, it flows and finds its own level, and man can't live without it. Bud I don't understand it. I cannot fathom its power.

Alec surprised Magnus and the werewolf both by breaking away and lunging at Marcy. Whatever he had been planning, it didn’t work: this time the werewolf’s swipe caught him full in the chest. Alec went flying into a hot pink wall decorated with gold glitter. He hit a mirror set into the wall and decorated with curling gold fretwork with enough force to crack the glass across. “Oh, stupid Shadowhunters,” Magnus moaned under his breath. But Alec used his own body hitting the wall as leverage, rebounding off the wall and up, catching a sparkling chandelier and swinging, then dropping down as lightly as a leaping cat and crouching to attack again in one smooth movement. “Stupid, sexy Shadowhunters.

He saw her as the passionate spirit of innocent youth, now beleaguered by the trick which is played on youth - the trick of treachery in the body, which turns flesh into green bones. Her stupid finery was not vulgar to him, but touching. The girl was still there, still appealing from behind the breaking barricade of rouge. She had made the brave protest: I will not be vanquished. Under the clumsy coquetry, the undignified clothes, there was the human cry for help. The young eyes were puzzled, saying: It is I, inside here - what have they done to me? I will not submit. Some part of her spirit knew that the powder was making a guy of her, and hated it, and tried to hold her lover with the eyes alone. They said: Don't look at all this. Look at me. I am still here, in the eyes. Look at me, here in the prison, and help me out. Another part said: I am not old, it is illusion. I am beautifully made-up. See, I will perform the movements of youth. I will defy the enormous army of age.

I spent the beginning of my focus on activism by doing what most everyone else was doing; blaming other people and institutions. Don’t like the war? Let’s blame the president, congress, or lobbyists. Don’t like ecological disregard? Let’s blame this or that corrupt corporation or some regulatory body for poor performance. Don’t like being poor and socially immobile? Let’s blame government coercion and interference in this free market utopia everyone keeps talking about. The sobering truth of the matter is that the only thing to blame is the dynamic, causal unfolding of system expression itself on the cultural level. In other words, none of us create or do anything in isolation – it’s impossible. We are system-bound both physically and psychologically; a continuum. Therefore our view of causality with respect to societal change can only be truly productive if we seek and source the most relevant sociological influences we can and begin to alter those effects from the root causes.

Language signifies when instead of copying thought it lets itself be taken apart and put together again by thought. Language bears the sense of thought as a footprint signifies the movement and effort of a body. The empirical use of already established language should be distinguished from its creative use. Empirical language can only be the result of creative language. Speech in the sense of empirical language - that is, the opportune recollection of a preestablished sign – is not speech in respect to an authentic language. It is, as Mallarmé said, the worn coin placed silently in my hand. True speech, on the contrary - speech which signifies, which finally renders "l'absente de tous bouquets" present and frees the sense captive in the thing - is only silence in respect to empirical usage, for it does not go so far as to become a common noun. Language is oblique and autonomous, and if it sometimes signifies a thought or a thing directly, that is only a secondary power derived from its inner life. Like the weaver, the writer works on the wrong side of his material. He has only to do with the language, and it is thus that he suddenly finds himself surrounded by sense.

He knows that a lot of the literary people in college see books primarily as a way of appearing cultured. ... Connell's initial assessment of the reading was not disproven. It was culture as class performance, literature fetishized for its ability to take educated people on false emotional journeys, so that they might afterward feel superior to the uneducated people whose emotional journeys they liked to read about. Even if the writer himself was a good person, and even if his book really was insightful, all books were ultimately marketed as status symbols, and all writers participated to some degree in this marketing. Presumably this was how the industry made money. Literature, in the way it appeared at these public readings, had no potential as a form of resistance to anything. Still, Connell went home that night and read over some notes he had been making for a new story, and he felt the old beat of pleasure inside his body, like watching a perfect goal, like the rustling movement of light through leaves, a phrase of music from the window of a passing car. Life offers up these moments of joy despite everything.

In the cage is the lion. She paces with her memories. Her body is a record of her past. As she moves back and forth, one may see it all: the lean frame, the muscular legs, the paw enclosing long sharp claws, the astonishing speed of her response. She was born in this garden. She has never in her life stretched those legs. Never darted farther than twenty yards at a time. Only once did she use her claws. Only once did she feel them sink into flesh. And it was her keeper's flesh. Her keeper whom she loves, who feeds her, who would never dream of harming her, who protects her. Who in his mercy forgave her mad attack, saying this was in her nature, to be cruel at a whim, to try to kill what she loves. He had come into her cage as he usually did early in the morning to change her water, always at the same time of day, in the same manner, speaking softly to her, careful to make no sudden movement, keeping his distance, when suddenly she sank down, deep down into herself, the way wild animals do before they spring, and then she had risen on all her strong legs, and swiped him in one long, powerful, graceful movement across the arm. How lucky for her he survived the blow. The keeper and his friends shot her with a gun to make her sleep. Through her half-open lids she knew they made movements around her. They fed her with tubes. They observed her. They wrote comments in notebooks. And finally they rendered a judgment. She was normal. She was a normal wild beast, whose power is dangerous, whose anger can kill, they had said. Be more careful of her, they advised. Allow her less excitement. Perhaps let her exercise more. She understood none of this. She understood only the look of fear in her keeper's eyes. And now she paces. Paces as if she were angry, as if she were on the edge of frenzy. The spectators imagine she is going through the movements of the hunt, or that she is readying her body for survival. But she knows no life outside the garden. She has no notion of anger over what she could have been, or might be. No idea of rebellion. It is only her body that knows of these things, moving her, daily, hourly, back and forth, back and forth, before the bars of her cage.

I turn to look at him. His face is smooth, without the blotches and spots that have begun to afflict the other boys. His features are drawn with a firm hand; nothing awry or sloppy, nothing too large—all precise, cut with the sharpest of knives. And yet the effect itself is not sharp. He turns and finds me looking at him. “What?” he says. “Nothing.” I can smell him. The oils that he uses on his feet, pomegranate and sandalwood; the salt of clean sweat; the hyacinths we had walked through, their scent crushed against our ankles. Beneath it all is his own smell, the one I go to sleep with, the one I wake up to. I cannot describe it. It is sweet, but not just. It is strong but not too strong. Something like almond, but that still is not right. Sometimes, after we have wrestled, my own skin smells like it. He puts a hand down, to lean against. The muscles in his arms curve softly, appearing and disappearing as he moves. His eyes are deep green on mine. My pulse jumps, for no reason I can name. He has looked at me a thousand thousand times, but there is something different in this gaze, an intensity I do not know. My mouth is dry, and I can hear the sound of my throat as I swallow. He watches me. It seems that he is waiting. I shift, an infinitesimal movement, towards him. It is like the leap from a waterfall. I do not know, until then, what I am going to do. I lean forward and our lips land clumsily on each other. They are like the fat bodies of bees, soft and round and giddy with pollen. I can taste his mouth—hot and sweet with honey from dessert. My stomach trembles, and a warm drop of pleasure spreads beneath my skin. More.

The psychoanalyst W. R. Bion came up with the term containment to describe a mother’s ability to manage her baby’s pain. Remember, babyhood is not a time of bliss; it’s one of terror. As babies we are trapped in a strange, alien world, unable to see properly, constantly surprised at our bodies, alarmed by hunger and wind and bowel movements, overwhelmed by our feelings. We are quite literally under attack. We need our mother to soothe our distress and make sense of our experience. As she does so, we slowly learn how to manage our physical and emotional states on our own. But our ability to contain ourselves directly depends on our mother’s ability to contain us—if she had never experienced containment by her own mother, how could she teach us what she did not know? Someone who has never learned to contain himself is plagued by anxious feelings for the rest of his life, feelings that Bion aptly titled nameless dread. Such a person endlessly seeks this unquenchable containment from external sources—he needs a drink or a joint to “take the edge off” this endless anxiety. Hence my addiction to marijuana.

The spiritual life (adhyatma-jivana), the religious life (dharma-jivana) and the ordinary human life of which morality is a part are three quite different things and one must know which one desires and not confuse the three together. The ordinary life is that of the average human consciousness separated from its own true self and from the Divine and led by the common habits of the mind, life and body which are the laws of the Ignorance. The religious life is a movement of the same ignorant human consciousness, turning or trying to turn away from the earth towards the Divine, but as yet without knowledge and led by the dogmatic tenets and rules of some sect or creed which claims to have found the way out of the bonds of the earth-consciousness into some beatific Beyond. The religious life may be the first approach to the spiritual, but very often it is only a turning about in a round of rites, ceremonies and practices or set ideas and forms without any issue. The spiritual life, on the contrary, proceeds directly by a change of consciousness, a change from the ordinary consciousness, ignorant and separated from its true self and from God, to a greater consciousness in which one finds one's true being and comes first into direct and living contact and then into union with the Divine. For the spiritual seeker this change of consciousness is the one thing he seeks and nothing else matters.

So,Batman,eh?" Effing St. Clair. I cross my arms and slouch into one of the plastic seats. I am so not in the mood for this.He takes the chair next to me and drapes a relaxed arm over the back of the empty seat on his other side. The man across from us is engrossed in his laptop,and I pretend to be engrossed in his laptop,too. Well,the back of it. St. Clair hums under his breath. When I don't respond,he sings quietly. "Jingle bells,Batman smells,Robin flew away..." "Yes,great,I get it.Ha ha. Stupid me." "What? It's just a Christmas song." He grins and continues a bit louder. "Batmobile lost a wheel,on the M1 motorway,hey!" "Wait." I frown. "What?" "What what?" "You're singing it wrong." "No,I'm not." He pauses. "How do you sing it?" I pat my coat,double-checking for my passport. Phew. Still there. "It's 'Jingle bells, Batman smells,Robin laid an egg'-" St. Clair snorts. "Laid an egg? Robin didn't lay an egg-" "'Batmobile lost a wheel,and the Joker got away.'" He stares at me for a moment,and then says with perfect conviction. "No." "Yes.I mean,seriously,what's up with the motorway thing?" "M1 motorway. Connects London to Leeds." I smirk. "Batman is American. He doesn't take the M1 motorway." "When he's on holiday he does." "Who says Batman has time to vacation?" "Why are we arguing about Batman?" He leans forward. "You're derailing us from the real topic.The fact that you, Anna Oliphant,slept in today." "Thanks." "You." He prods my leg with a finger. "Slept in." I focus on the guy's laptop again. "Yeah.You mentioned that." He flashes a crooked smile and shrugs, that full-bodied movement that turns him from English to French. "Hey, we made it,didn't we? No harm done." I yank out a book from my backpack, Your Movie Sucks, a collection of Roger Ebert's favorite reviews of bad movies. A visual cue for him to leave me alone. St. Clair takes the hint. He slumps and taps his feet on the ugly blue carpeting. I feel guilty for being so harsh. If it weren't for him,I would've missed the flight. St. Clair's fingers absentmindedly drum his stomach. His dark hair is extra messy this morning. I'm sure he didn't get up that much earlier than me,but,as usual, the bed-head is more attractive on him. With a painful twinge,I recall those other mornings together. Thanksgiving.Which we still haven't talked about.

Language as a Prison The Philippines did have a written language before the Spanish colonists arrived, contrary to what many of those colonists subsequently claimed. However, it was a language that some theorists believe was mainly used as a mnemonic device for epic poems. There was simply no need for a European-style written language in a decentralized land of small seaside fishing villages that were largely self-sufficient. One theory regarding language is that it is primarily a useful tool born out of a need for control. In this theory written language was needed once top-down administration of small towns and villages came into being. Once there were bosses there arose a need for written language. The rise of the great metropolises of Ur and Babylon made a common written language an absolute necessity—but it was only a tool for the administrators. Administrators and rulers needed to keep records and know names— who had rented which plot of land, how many crops did they sell, how many fish did they catch, how many children do they have, how many water buffalo? More important, how much then do they owe me? In this account of the rise of written language, naming and accounting seem to be language's primary "civilizing" function. Language and number are also handy for keeping track of the movement of heavenly bodies, crop yields, and flood cycles. Naturally, a version of local oral languages was eventually translated into symbols as well, and nonadministrative words, the words of epic oral poets, sort of went along for the ride, according to this version. What's amazing to me is that if we accept this idea, then what may have begun as an instrument of social and economic control has now been internalized by us as a mark of being civilized. As if being controlled were, by inference, seen as a good thing, and to proudly wear the badge of this agent of control—to be able to read and write—makes us better, superior, more advanced. We have turned an object of our own oppression into something we now think of as virtuous. Perfect! We accept written language as something so essential to how we live and get along in the world that we feel and recognize its presence as an exclusively positive thing, a sign of enlightenment. We've come to love the chains that bind us, that control us, for we believe that they are us (161-2).

The Native Americans, whose wisdom Thoreau admired, regarded the Earth itself as a sacred source of energy. To stretch out on it brought repose, to sit on the ground ensured greater wisdom in councils, to walk in contact with its gravity gave strength and endurance. The Earth was an inexhaustible well of strength: because it was the original Mother, the feeder, but also because it enclosed in its bosom all the dead ancestors. It was the element in which transmission took place. Thus, instead of stretching their hands skyward to implore the mercy of celestial divinities, American Indians preferred to walk barefoot on the Earth: The Lakota was a true Naturist – a lover of Nature. He loved the earth and all things of the earth, the attachment growing with age. The old people came literally to love the soil and they sat or reclined on the ground with a feeling of being close to a mothering power. It was good for the skin to touch the earth and the old people liked to remove their moccasins and walk with bare feet on the sacred earth. Their tipis were built upon the earth and their altars were made of earth. The birds that flew in the air came to rest on the earth and it was the final abiding place of all things that lived and grew. The soil was soothing, strengthening, cleansing and healing. That is why the old Indian still sits upon the earth instead of propping himself up and away from its life-giving forces. For him, to sit or lie upon the ground is to be able to think more deeply and to feel more keenly; he can see more clearly into the mysteries of life and come closer in kinship to other lives about him. Walking, by virtue of having the earth’s support, feeling its gravity, resting on it with every step, is very like a continuous breathing in of energy. But the earth’s force is not transmitted only in the manner of a radiation climbing through the legs. It is also through the coincidence of circulations: walking is movement, the heart beats more strongly, with a more ample beat, the blood circulates faster and more powerfully than when the body is at rest. And the earth’s rhythms draw that along, they echo and respond to each other. A last source of energy, after the heart and the Earth, is landscapes. They summon the walker and make him at home: the hills, the colours, the trees all confirm it. The charm of a twisting path among hills, the beauty of vine fields in autumn, like purple and gold scarves, the silvery glitter of olive leaves against a defining summer sky, the immensity of perfectly sliced glaciers … all these things support, transport and nourish us.

Their other hands flipped up, palm to palm, and Merik’s only consolation as he and the domna slid into the next movement of the dance was that her chest heaved as much as his did. Merik’s right hand gripped the girl’s, and with no small amount of ferocity, he twisted her around to face the same direction as he before wrenching her to his chest. His hand slipped over her stomach, fingers splayed. Her left hand snapped up—and he caught it. Then the real difficulty of the dance began. The skipping of feet in a tide of alternating hops and directions. The writhing of hips countered the movement of their feet like a ship upon stormy seas. The trickling tap of Merik’s fingers down the girl’s arms, her ribs, her waist—like the rain against a ship’s sail. On and on, they moved to the music until they were both sweating. Until they hit the third movement. Merik flipped the girl around to face him once more. Her chest slammed against his—and by the Wells, she was tall. He hadn’t realized just how tall until this precise moment when her eyes stared evenly into his and her panting breaths fought against his own. Then the music swelled once more, her legs twined into his, and he forgot all about who she was or what she was or why he had begun the dance in the first place. Because those eyes of hers were the color of the sky after a storm. Without realizing what he did, his Windwitchery flickered to life. Something in this moment awoke the wilder parts of his power. Each heave of his lungs sent a breeze swirling in. It lifted the girl’s hair. Kicked at her wild skirts. She showed no reaction at all. In fact, she didn’t break her gaze from Merik, and there was a fierceness there—a challenge that sent Merik further beneath the waves of the dance. Of the music. Of those eyes. Each leap backward of her body—a movement like the tidal tug of the sea against the river—led to a violent slam as Merik snatched her back against him. For each leap and slam, the girl added in an extra flourishing beat with her heels. Another challenge that Merik had never seen, yet rose to, rose above. Wind crashed around them like a growing hurricane, and he and this girl were at its eye. And the girl never looked away. Never backed down. Not even when the final measures of the song began—that abrupt shift from the sliding cyclone of strings to the simple plucking bass that follows every storm—did Merik soften how hard he pushed himself against this girl. Figuratively. Literally. Their bodies were flush, their hearts hammering against each other’s rib cages. He walked his fingers down her back, over her shoulders, and out to her hands. The last drops of a harsh rain. The music slowed. She pulled away first, slinking back the required four steps. Merik didn’t look away from her face, and he only distantly noticed that, as she pulled away, his Windwitchery seemed to settle. Her skirts stopped swishing, her hair fluttered back to her shoulders. Then he slid backward four steps and folded his arms over his chest. The music came to a close. And Merik returned to his brain with a sickening certainty that Noden and His Hagfishes laughed at him from the bottom of the sea.

Going somewhere?” Tamlin asked. His voice was not entirely of this world. I suppressed a shudder. “Midnight snack,” I said, and I was keenly aware of every movement, every breath I took as I neared him. His bare chest was painted with whorls of dark blue woad, and from the smudges in the paint, I knew exactly where he’d been touched. I tried not to notice that they descended past his muscled midriff. I was about to pass him when he grabbed me, so fast that I didn’t see anything until he had me pinned against the wall. The cookie dropped from my hand as he grasped my wrists. “I smelled you,” he breathed, his painted chest rising and falling so close to mine. “I searched for you, and you weren’t there.” He reeked of magic. When I looked into his eyes, remnants of power flickered there. No kindness, none of the wry humor and gentle reprimands. The Tamlin I knew was gone. “Let go,” I said as evenly as I could, but his claws punched out, imbedding in the wood above my hands. Still riding the magic, he was half-wild. “You drove me mad,” he growled, and the sound trembled down my neck, along my breasts until they ached. “I searched for you, and you weren’t there. When I didn’t find you,” he said, bringing his face closer to mine, until we shared breath, “it made me pick another.” I couldn’t escape. I wasn’t entirely sure that I wanted to. “She asked me not to be gentle with her, either,” he snarled, his teeth bright in the moonlight. He brought his lips to my ear. “I would have been gentle with you, though.” I shuddered as I closed my eyes. Every inch of my body went taut as his words echoed through me. “I would have had you moaning my name throughout it all. And I would have taken a very, very long time, Feyre.” He said my name like a caress, and his hot breath tickled my ear. My back arched slightly. He ripped his claws free from the wall, and my knees buckled as he let go. I grasped the wall to keep from sinking to the floor, to keep from grabbing him—to strike or caress, I didn’t know. I opened my eyes. He still smiled—smiled like an animal. “Why should I want someone’s leftovers?” I said, making to push him away. He grabbed my hands again and bit my neck. I cried out as his teeth clamped onto the tender spot where my neck met my shoulder. I couldn’t move—couldn’t think, and my world narrowed to the feeling of his lips and teeth against my skin. He didn’t pierce my flesh, but rather bit to keep me pinned. The push of his body against mine, the hard and the soft, made me see red—see lightning, made me grind my hips against his. I should hate him—hate him for his stupid ritual, for the female he’d been with tonight … His bite lightened, and his tongue caressed the places his teeth had been. He didn’t move—he just remained in that spot, kissing my neck. Intently, territorially, lazily. Heat pounded between my legs, and as he ground his body against me, against every aching spot, a moan slipped past my lips. He jerked away. The air was bitingly cold against my freed skin, and I panted as he stared at me. “Don’t ever disobey me again,” he said, his voice a deep purr that ricocheted through me, awakening everything and lulling it into complicity.