Parcel Collection Quotes

It seems to me that organized creeds are collections of words around a wish. I feel no need for such. I know that nothing is destructible; things merely change forms. When the consciousness we know as life ceases, I know that I shall still be part and parcel of the world.

The old seraph, parcel-gilded, among violets Inhaled the appointed odor, while the doves Rose up like phantoms from chronologies.

Prayer seems to me a cry of weakness, and an attempt to avoid, by trickery, the rules of the game as laid down. I do not choose to admit weakness. I accept the challenge of responsibility. Life, as it is, does not frighten me, since I have made my peace with the universe as I find it, and bow to its laws. The ever-sleepless sea in its bed, crying out “how long?” to Time; million-formed and never motionless flame; the contemplation of these two aspects alone, affords me sufficient food for ten spans of my expected lifetime. It seems to me that organized creeds are collections of words around a wish. I feel no need for such. However, I would not, by word or deed, attempt to deprive another of the consolation it affords. It is simply not for me. Somebody else may have my rapturous glance at the archangels. The springing of the yellow line of morning out of the misty deep of dawn, is glory enough for me. I know that nothing is destructible; things merely change forms. When the consciousness we know as life ceases, I know that I shall still be part and parcel of the world. I was a part before the sun rolled into shape and burst forth in the glory of change. I was, when the earth was hurled out from its fiery rim. I shall return with the earth to Father Sun, and still exist in substance when the sun has lost its fire, and disintegrated into infinity to perhaps become a part of the whirling rubble of space. Why fear? The stuff of my being is matter, ever changing, ever moving, but never lost; so what need of denominations and creeds to deny myself the comfort of all my fellow men? The wide belt of the universe has no need for finger-rings. I am one with the infinite and need no other assurance.

He then represented to himself the human species, as it really is, as a parcel of insects devouring one another on a little atom of clay.

By a mad miracle I go intact Among the common rout Thronging sidewalk, street, And bickering shops; Nobody blinks a lid, gapes, Or cries that this raw flesh Reeks of the butcher’s cleaver, Its heart and guts hung hooked And bloodied as a cow’s split frame Parceled out by white-jacketed assassins.

And as we walk back down the street, me gingerly clutching what at this point constitutes my entire collection, my father says, ‘One day, when you’re all grown up and I’m not here any more, you’ll remember the sunny day we went to the market together and bought a boat.’ My throat feels tight because, as soon as he says it, I am already there. Standing on another street, without my father, trying to get back. And yet I’m here, with him. So I try to soak up every aspect of the moment, to help me get back when I need to. I feel the weight of the chunky parcel under my arm, and the warmth of the sun, and my father’s hand in mine. I smell the flowers with their sharp undertang of cheap hot dog, and taste the slick of toffee on my teeth, and hear the chattering hagglers. I feel the joy of an adventurous Saturday with my father and no school, and I feel the sadness of looking back when it is all gone. When he is gone.

One of the most telling statistics regarding multiples is that 97 percent of them have had a history of severe childhood trauma, often in the form of monstrous psychological, physical, and sexual abuse. This has led many researchers to conclude that becoming a multiple is the psyche's way of coping with extraordinary and soul-crushing pain. By dividing up into one or more personalities the psyche is able to parcel out the pain, in a way, and have several personalities bear what would be too much for just one personality to withstand. In this sense becoming a multiple may be the ultimate example of what Bohm means by fragmentation. It is interesting to note that when the psyche fragments itself, it does not become a collection of broken and jagged-edged shards, but a collection of smaller wholes, complete and self-sustaining with their own traits, motives, and desires. Although these wholes are not identical copies of the original personality, they are related to the dynamics of the original personality, and this in itself suggests that some kind of holographic process is involved.

There was a short railway official travelling up to the terminus, three fairly short market-gardeners picked up two stations afterwards, one very short widow lady going up from a small Essex town, and a very short Roman Catholic priest going up from a small Essex village. When it came to the last case, Valentin gave it up and almost laughed. The little priest was so much the essence of those Eastern flats; he had a face as round and dull as a Norfolk dumpling; he had eyes as empty as the North Sea; he had several brown-paper parcels, which he was quite incapable of collecting. The Eucharistic Congress had doubtless sucked out of their local stagnation many such creatures, blind and helpless, like moles disinterred. Valentin was a skeptic in the severe style of France, and could have no love for priests. But he could have pity for them, and this one might have provoked pity in anybody. He had a large, shabby umbrella, which constantly fell on the floor. He did not seem to know which was the right end of his return ticket. He explained with a moon-calf simplicity to everybody in the carriage that he had to be careful, because he had something made of real silver "with blue stones" in one of his brown-paper parcels. His quaint blending of Essex flatness with saintly simplicity continuously amused the Frenchman till the priest arrived (somehow) at Tottenham with all his parcels, and came back for his umbrella.

Good gracious, no,” said Ashenden. “All sensible people know that vanity is the most devastating, the most universal, and the most ineradicable of the passions that afflict the soul of man, and it is only vanity that makes him deny its power. It is more consuming than love. With advancing years, mercifully, you can snap your fingers at the terror and the servitude of love, but age cannot free you from the thraldom of vanity. Time can assuage the pangs of love, but only death can still the anguish of wounded vanity. Love is simple and seeks no subterfuge, but vanity cozens you with a hundred disguises. It is part and parcel of every virtue: it is the mainspring of courage and the strength of ambition; it gives constancy to

A new notion took hold: The tribes of California must be physically separated from white society as an alternative to their own extinction. They must be relocated on some clearly delineated parcel of arable land sufficiently watered by a river. There, they must be taught the rudiments of farming and animal husbandry. The government must not skimp—it must provide the Indians with modern tools, sound stock, and good seeds so that they might finally stop roving and settle down to earn an honest living as self-sufficient farmers, dwelling collectively on what amounted to a kibbutz. This communal farm must be closely guarded by an army fort, not only to prevent the Indians from straying into the white communities but also to keep ill-meaning white folks from venturing onto Indian land, bringing the scourge of alcohol and other vices with them.

In short the only fully rational world would be the world of wishing-caps, the world of telepathy, where every desire is fulfilled instanter, without having to consider or placate surrounding or intermediate powers. This is the Absolute's own world. He calls upon the phenomenal world to be, and it IS, exactly as he calls for it, no other condition being required. In our world, the wishes of the individual are only one condition. Other individuals are there with other wishes and they must be propitiated first. So Being grows under all sorts of resistances in this world of the many, and, from compromise to compromise, only gets organized gradually into what may be called secondarily rational shape. We approach the wishing-cap type of organization only in a few departments of life. We want water and we turn a faucet. We want a kodak-picture and we press a button. We want information and we telephone. We want to travel and we buy a ticket. In these and similar cases, we hardly need to do more than the wishing—the world is rationally organized to do the rest. But this talk of rationality is a parenthesis and a digression. What we were discussing was the idea of a world growing not integrally but piecemeal by the contributions of its several parts. Take the hypothesis seriously and as a live one. Suppose that the world's author put the case to you before creation, saying: "I am going to make a world not certain to be saved, a world the perfection of which shall be conditional merely, the condition being that each several agent does its own 'level best.' I offer you the chance of taking part in such a world. Its safety, you see, is unwarranted. It is a real adventure, with real danger, yet it may win through. It is a social scheme of co-operative work genuinely to be done. Will you join the procession? Will you trust yourself and trust the other agents enough to face the risk?" Should you in all seriousness, if participation in such a world were proposed to you, feel bound to reject it as not safe enough? Would you say that, rather than be part and parcel of so fundamentally pluralistic and irrational a universe, you preferred to relapse into the slumber of nonentity from which you had been momentarily aroused by the tempter's voice? Of course if you are normally constituted, you would do nothing of the sort. There is a healthy- minded buoyancy in most of us which such a universe would exactly fit. We would therefore accept the offer—"Top! und schlag auf schlag!" It would be just like the world we practically live in; and loyalty to our old nurse Nature would forbid us to say no. The world proposed would seem 'rational' to us in the most living way. Most of us, I say, would therefore welcome the proposition and add our fiat to the fiat of the creator. Yet perhaps some would not; for there are morbid minds in every human collection, and to them the prospect of a universe with only a fighting chance of safety would probably make no appeal. There are moments of discouragement in us all, when we are sick of self and tired of vainly striving. Our own life breaks down, and we fall into the attitude of the prodigal son. We mistrust the chances of things. We want a universe where we can just give up, fall on our father's neck, and be absorbed into the absolute life as a drop of water melts into the river or the sea. The peace and rest, the security desiderated at such moments is security against the bewildering accidents of so much finite experience. Nirvana means safety from this everlasting round of adventures of which the world of sense consists. The hindoo and the buddhist, for this is essentially their attitude, are simply afraid, afraid of more experience, afraid of life. And to men of this complexion, religious monism comes with its consoling words: "All is needed and essential—even you with your sick soul and heart. All are one

Plastics: Most curbside recycling pickups do not accept plastic bags, plastic sleeves, or Tyvek envelopes. Proactively requesting your senders not to mail any is the best way to avoid them. However, when your request is ignored, you can set the materials aside for reuse or check the list of items accepted in plastic bag collection bins such as those offered at grocery stores, as many accept more than grocery bags. Alternatively, you can send Tyvek envelopes for recycling (see “Resources”). Such parcel stuffers as bubble wrap (no tape attached), packing peanuts, or Styrofoam (entire pads only) are accepted at participating UPS stores for reuse. Alternatively, you can call the Plastic Loose Fill Council’s Peanut Hotline (1-800-828-2214) for the names of local businesses that also accept them for reuse.

As nervous systems developed, they acquired an elaborate network of peripheral probes—the peripheral nerves that are distributed to every parcel of the body’s interior and to its entire surface, as well as to specialized sensory devices that enable seeing, hearing, touching, smelling, and tasting. Nervous systems also acquired an elaborate collection of aggregated central processors in the central nervous system, conventionally called the brain.10 The latter includes (1) the spinal cord; (2) the brain stem and the closely related hypothalamus; (3) the cerebellum; (4) a number of large nuclei located above brain-stem level—in the thalamus, basal ganglia, and basal forebrain; and (5) the cerebral cortex, the most modern and sophisticated component of the system. These central processors manage learning and memory storage of signals of every possible sort and also manage the integration of these signals; they coordinate the execution of complex responses to inner states and incoming stimuli—a critical operation that includes drives, motivations, and emotions proper; and they manage the process of image manipulation that we otherwise know as thinking, imagining, reasoning, and decision making. Last, they manage the conversion of images and of their sequences into symbols and eventually into languages—coded sounds and gestures whose combinations can signify any object, quality, or action, and whose linkage is governed by a set of rules called grammar. Equipped with language, organisms can generate continuous translations of nonverbal to verbal items and build dual-track narratives of such items.

swept gently in till the air was full of the dreamy and voluptuous fragrance which lulls the senses and woos the heart to those softer moments which, could they but last, would make men never need to dream of heaven. Such hours are rare; what wonder if, to win them, we risk all, if in them we cry with the Lotus Eaters, “Let us alone. What is it that will last? All things sûre taken from us and become Portions and parcels of the dreadful Past. Let us alone. What pleasure can we have To war with evil? Is there any peace In ever climbing up the climbing wave? All things have rest and ripen toward the grave In silence; ripen, fall, and cease. Give us long rest or death; dark death or dreamful ease.

I hurried to the Post Office and was given two fat parcels, which I opened with the scissors in the kitchen. Shakespeare’s Collected Works, T.S. Eliot’s Collected Poems and Plays, Oscar Wilde’s Collected Works and a book with photos of naked women.

There is no one human individual or group who can fully bear or manifest all that is involved in the image of God, so that there is a sense in which that image is collectively possessed. The image of God is, as it were, parceled out among the peoples of the Earth. By looking at different individuals and groups we get glimpses of different aspects of the full image of God.”30 If this is true, and I believe it may be, then racism is not only an injustice toward people but also a rejection of God’s very nature. On the New Earth we’ll never celebrate sin, but we’ll celebrate diversity in the biblical sense. We’ll never try to keep people out. We’ll welcome them in, exercising hospitality to every traveler. Peace on Earth will be rooted in our common ruler, Christ the King, who alone is the source of peace: “Glory to God in the highest, and on earth peace among men with whom He is pleased” (Luke 2:14, NASB). Peace on Earth will be accomplished not by the abolition of our differences but by a unifying loyalty to the King, a loyalty that transcends differences—and is enriched by them.

I don’t know even the Mulligan’s town residence. One night, as he bade us adieu in Oxford Street, — ”I live THERE,” says he, pointing down towards Oxbridge, with the big stick he carries — so his abode is in that direction at any rate. He has his letters addressed to several of his friends’ houses, and his parcels, &c. are left for him at various taverns which he frequents. That pair of checked trousers, in which you see him attired, he did me the favor of ordering from my own tailor, who is quite as anxious as anybody to know the address of the wearer. In like manner my hatter asked me, “Oo was the Hirish gent as ‘ad ordered four ‘ats and a sable boar to be sent to my lodgings?

Suicide’s Note: An Annual I hope you’ve been taken up by Jesus though so many decades have passed, so far apart we’d grown between love transmogrifying into hate and those sad letters and phone calls and your face vanishing into a noose that I couldn’t today name the gods you at the end worshipped, if any, praise being impossible for the devoutly miserable. And screw my church who’d roast in Hell poor suffering bastards like you, unable to bear the masks of their own faces. With words you sought to shape a world alternate to the one that dared inscribe itself so ruthlessly across your eyes, for you could not, could never fully refute the actual or justify the sad heft of your body, earn your rightful space or pay for the parcels of oxygen you inherited. More than once you asked that I breathe into your lungs like the soprano in the opera I loved so my ghost might inhabit you and you ingest my belief in your otherwise-only-probable soul. I wonder does your death feel like failure to everybody who ever loved you as if our collective cpr stopped too soon, the defib paddles lost charge, the corpse punished us by never sitting up. And forgive my conviction that every suicide’s an asshole. There is a good reason I am not God, for I would cruelly smite the self-smitten. I just wanted to say ha-ha, despite your best efforts you are every second alive in a hard-gnawing way for all who breathed you deeply in, each set of lungs, those rosy implanted wings, pink balloons. We sigh you out into air and watch you rise like rain. Source: Poetry (September 2012)

In the Alps, for example, Swiss cheese producers had for centuries relied on common ownership of a pasture for cattle grazing. If there had been no communal understanding, this could have led to disaster. The land might have been overgrazed to barrenness since it belonged to no one and everyone had a reason to want to feed their own cows more, potentially at the expense of the others. However, there was a set of clear rules for what cattle owners could and could not do on the common pasture, and those rules were followed because violators were excluded from future grazing rights. Given that, Ostrom argued, collective ownership was actually better for everyone than private property. Dividing the land into small parcels, each owned by a separate person, increases risk, since there is always the possibility of some disease hitting the grass in any given small area.

Harry put the plates of egg and bacon on the table, which was difficult as there wasn’t much room. Dudley, meanwhile, was counting his presents. His face fell. “Thirty-six,” he said, looking up at his mother and father. “That’s two less than last year.” “Darling, you haven’t counted Auntie Marge’s present, see, it’s here under this big one from Mummy and Daddy.” “All right, thirty-seven then,” said Dudley, going red in the face. Harry, who could see a huge Dudley tantrum coming on, began wolfing down his bacon as fast as possible in case Dudley turned the table over. Aunt Petunia obviously scented danger, too, because she said quickly, “And we’ll buy you another two presents while we’re out today. How’s that, popkin? Two more presents. Is that all right?” Dudley thought for a moment. It looked like hard work. Finally he said slowly, “So I’ll have thirty . . . thirty . . .” “Thirty-nine, sweetums,” said Aunt Petunia. “Oh.” Dudley sat down heavily and grabbed the nearest parcel. “All right then.

The truthful—though unhelpful—answer to the question: "How did we come by our primary knowledge of causality?" is that in learning to speak we learned the linguistic representation and application of a host of causal concepts. Very many of them were represented by transitive and other verbs of action used in reporting what is observed. Others—a good example is "infect"—form, not observation statements, but rather expressions of causal hypotheses. The word "cause" itself is highly general. How does someone show that he has the concept cause? We may wish to say: only by having such a word in his vocabulary. If so, then the manifest possession of the concept presupposes the mastery of much else in language. I mean: the word "cause" can be added to a language in which are already represented many causal concepts. A small selection: scrape, push, wet, carry, eat, burn, knock over, keep off, squash, make (e.g. noises, paper boats), hurt. But if we care to imagine languages in which no special causal concepts are represented, then no description of the use of a word in such languages will be able to present it as meaning cause. Nor will it even contain words for natural kinds of stuff, nor yet words equivalent to "body", "wind", or "fire". For learning to use special causal verbs is part and parcel of learning to apply the concepts answer to these and many other substantives. As surely as we learned to call people by name or to report from seeing it that the cat was on the table, we also learned to report from having observed it that someone drank up the milk or that the dog made a funny noise or that things were cut or broken by whatever we saw cut or break them.

parcel,

Around the campfire good-byes were spoken, a few toasts, even a few regrets. The sky was blacker than it had been before: perhaps it was the contrast of the whiteness of snowy peaks all around. Liir showed up with a parcel of clothing and some sort of musical instrument, and said good-byes too. “Oh, so you’re stopping here, are you?” said Elphie. “Yes,” he said, “with you.” “With the crows, with the monkey, with the bees, with the dog, and with the Witch?” she said. “With me?” “Where else can I go?” he asked. “I’m sure I don’t know,” she answered. “I can take care of the dog,” he said calmly. “I can collect the honey for you.” “It makes no difference to me,” she said. “All right,” he said, and so Liir prepared to enter his father’s house.