Roofing Wisdom Quotes

Do not sleep under a roof. Carry no money or food. Go alone to places frightening to the common brand of men. Become a criminal of purpose. Be put in jail, and extricate yourself by your own wisdom.

There is something almost sacred about a great library because it represents the preservation of the wisdom, the learning, and the pondering of men and women of all the ages, accumulated under one roof.

I love libraries. I love books. There is something sacred, I think, about a great library because it represents the preservation of the wisdom, the learning, the pondering, of men and women of all the ages accumulated together under one roof to which we can have access as our needs require.

Although the wind blows terribly here, the moonlight also leaks between the roof planks of this ruined house.

Distant singing is heard. Ghostly voices become audible: fragments of lectures remembered, the finely distilled wisdom and passion of seers and poets with which the modern young mind is tempered for the world that blows it to pieces.

This, child, is our worship. To live and survive and play to God from the depths of our souls. This is the call that binds us. When we worship in the good times, it brings God joy. But worship in the midst of agony?” Her tongue clicked against the roof of her mouth and she shook her head. It was an action befitting the wisdom of the words she’d chosen. “That is authentic adoration of our Creator. An orchestra will worship together, as one body. As one song. A family must do no less.

If the Old Man said something was so, then it probably was, because he was one of these cautious babies who'll look out the window at a cloudburst and say, "It seems to be raining," on the off-chance that somebody's pouring water off the roof.

Kusha paces around her attic. When her constant pacing seems as if it’d burn the wooden floor, she leaves her attic and enters the garden on the roof beside it.

Don't only learn from the rich and successful men, also learn from the poor and those that failed woefully, for in their failures lies the secret of success as well.

Do not sleep under a roof. Carry no money or food. Go alone to places frightening to the common brand of men. Become a criminal of purpose. Be put in jail, and extricate yourself by your own wisdom

Don't cheat the foundation of a house because you want to save for the roofing for at the end, you will have only roofed rubbles.

A man needs his father more as life progresses, not less. It is not enough to learn how to use a lathe, milk a cow, repair a roof; there are greater holes to mend, deeper wells to fill, that only a father’s wisdom can sustain. A father teaches his son how to think a problem through, how to lead a household, how to love his wife. A father sets an example for his son, building his character from the soul outward.

Meera found her watching the morning sky standing stripped on the roof. “I’m your mother. Mo-ther,” Meera said, approaching her adopted teen daughter, repeating ‘Mother’ several times. “And you cannot be naked, sweetie,” she added, covering Kusha with her wide, red shawl—spiral depictions of snails in golden stitches all over it. It was warm; at least, as warm as Meera’s voice that sounded as if it were water pouring through rocks in a desert.

Then it happened. One night as the rain beat on the slanted kitchen roof a great spirit slipped forever into my life. I held his book in my hands and trembled as he spoke to me of man and the world, of love and wisdom, pain and guilt, and I knew I would never be the same. His name was Fyodor Mikhailovich Dostoyevsky. He knew more of fathers and sons than any man in the world, and of brothers and sisters, priests and rogues, guilt and innocence. Dostoyevsky changed me. The Idiot, The Possessed, The Brothers Karamazov, The Gambler. He turned me inside out. I found I could breathe, could see invisible horizons. The hatred for my father melted. I loved my father, poor, suffering, haunted wretch. I loved my mother too, and all my family. It was time to become a man, to leave San Elmo and go out into the world. I wanted to think and feel like Dostoyevsky. I wanted to write. The week before I left town the draft board summoned me to Sacramento for my physical. I was glad to go. Someone other than myself could make my decisions. The army turned me down. I had asthma. Inflammation of the bronchial tubes. “That’s nothing. I’ve always had it.” “See your doctor.” I got the needed information from a medical book at the public library. Was asthma fatal? It could be. And so be it. Dostoyevsky had epilepsy, I had asthma. To write well a man must have a fatal ailment. It was the only way to deal with the presence of death.

purple threaded evening. a torn goddess laying on the roof. milk sky. lavender hued moan against hot asphalt. the thickness of evening presses into your throat. polaroids taped to the ceiling. ivy pouring out of the cracks in the wall. i found my courage buried beneath molding books and forgot to lock the door behind me. the old house never forgets. opened my mouth and a dandelion fell out. reached behind my wisdom teeth and found sopping wet seeds. pulled all of my teeth out just to say i could. he drowned himself in a pill bottle and the orange really brought out his demise. lay me down on a bed of ground spices. there’s a song there, i know it. amethyst geode eyes. cracked open. no one saw it coming. october never loved you. the moon still doesn’t understand that.

Title 'Yikin heykellerimi' ->'Destroy and shatter the statues you have built of me' O nation I am Kemal Mustafa If my thoughts and beliefs are not of this day and age If my wisdom isn't still the most authentic mentor Then let my tongue cleave to the roof of my palate I apoligize Forget everything I said Destroy and shatter the statues you have built of me If freedom isn’t still the supreme value If you’d rather have slaves stay chained Forget everything I said Destroy and shatter the statues you have built of me If you see no sense in living a civilized life If you want to be sent back in time to the middle ages and wish to put a crown on the head of a man who spits into the face of art Forget everything I said Destroy and shatter the statues you have built of me If the pain of war violence was not enough If peace at home, peace in the world has no meaning If to be awarded requires an arms race Forget everything I said Destroy and shatter the statues you have built of me If you miss the fez and the veil and prefer to light the night If you’re still hoping to find healing from a dervish, a sheik or an amulet Forget everything I said Destroy and shatter the statues you have built of me If you say women should not be equal to men and should be covered in black sheets in order to flee from the wrath of bigots If you say you don’t want to see our women and daughters to get an education just because you believe this is their fate Forget everything I said Destroy and shatter the statues you have built of me If freedom and democracy is too much for you to handle If you have a longing for the sultan of the Sultanate and are still not able to determine the significance of being a nation Be servants, stay on the path of religion and wait for şeyhülislam to lay down the law for you Forget everything I said Destroy and shatter the statues you have built of me And LEAVE ME ALONE… -Musafa Kemal Atatürk

Seven pillars of wisdom propping the roof of the temple. Always remember what there's beyond the pillars.

Receive under your roof those who seek protection and know the exact time to send them away before they become puffed up and ready to bite the hand that fed them.

Don't sell the warmer for an air conditioner just because its summer, for in winter, you will have to do the reverse.

Rain does not fall on one roof alone.

Father Brendan Flynn: "A woman was gossiping with her friend about a man whom they hardly knew - I know none of you have ever done this. That night, she had a dream: a great hand appeared over her and pointed down on her. She was immediately seized with an overwhelming sense of guilt. The next day she went to confession. She got the old parish priest, Father O' Rourke, and she told him the whole thing. 'Is gossiping a sin?' she asked the old man. 'Was that God All Mighty's hand pointing down at me? Should I ask for your absolution? Father, have I done something wrong?' 'Yes,' Father O' Rourke answered her. 'Yes, you ignorant, badly-brought-up female. You have blamed false witness on your neighbor. You played fast and loose with his reputation, and you should be heartily ashamed.' So, the woman said she was sorry, and asked for forgiveness. 'Not so fast,' says O' Rourke. 'I want you to go home, take a pillow upon your roof, cut it open with a knife, and return here to me.' So, the woman went home: took a pillow off her bed, a knife from the drawer, went up the fire escape to her roof, and stabbed the pillow. Then she went back to the old parish priest as instructed. 'Did you gut the pillow with a knife?' he says. 'Yes, Father.' 'And what were the results?' 'Feathers,' she said. 'Feathers?' he repeated. 'Feathers; everywhere, Father.' 'Now I want you to go back and gather up every last feather that flew out onto the wind,' 'Well,' she said, 'it can't be done. I don't know where they went. The wind took them all over.' 'And that,' said Father O' Rourke, 'is gossip!

Wisemen's minds and hearts live together under the same roof of wisdom

It is the roof that fights the rain, but the builder who gets all the glory.

Don't compare the size of your roof with the size of the sky.

Why do two people who love each other has to live under the same roof? They're under the same sky. Isn't that enough?

If anyone had asked him, Clover would’ve said there was less than no chance this’d be settled with talk. But you never realise how much hope you’re holding till it gets knifed and thrown off a roof.

Mamaw often told a parable: A young man was sitting at home when a terrible rainstorm began. Within hours, the man’s house began to flood, and someone came to his door offering a ride to higher ground. The man declined, saying, “God will take care of me.” A few hours later, as the waters engulfed the first floor of the man’s home, a boat passed by, and the captain offered to take the man to safety. The man declined, saying, “God will take care of me.” A few hours after that, as the man waited on his roof—his entire home flooded—a helicopter flew by, and the pilot offered transportation to dry land. Again the man declined, telling the pilot that God would care for him. Soon thereafter, the waters overcame the man, and as he stood before God in heaven, he protested his fate: “You promised that you’d help me so long as I was faithful.” God replied, “I sent you a car, a boat, and a helicopter. Your death is your own fault.” God helps those who help themselves. This was the wisdom of the Book of Mamaw. The

A man needs his father more as life progresses, not less. It is not enough to learn how to use a lathe, milk a cow, repair a roof; there are greater holes to mend, deeper wells to fill, that only a father's wisdom can sustain. A father teaches his son how to think a problem through, how to lead a household, how to love his wife. A father sets an example for his son, building his character from the soul outward.

I. In the greenest of our valleys, By good angels tenanted, Once a fair and stately palace - Radiant palace - reared its head. In the monarch Thought's dominion - It stood there ! Never seraph spread a pinion Over fabric half so fair. II. Banners yellow, glorious, golden, On its roof did float and flow; (This - all this - was in the olden Time long ago) And every gentle air that dallied, In that sweet day, Along the ramparts plumed and pallid, A winged odor went away. III. Wanderers in that happy valley Through two luminous windows saw Spirits moving musically To a lute's well-tunéd law, Round about a throne, where sitting (Porphyrogene !) In state his glory well befitting, The ruler of the realm was seen. IV. And all with pearl and ruby glowing Was the fair palace door, Through which came flowing, flowing, flowing, And sparkling evermore, A troop of Echoes whose sweet duty Was but to sing, In voices of surpassing beauty, The wit and wisdom of their king. V. But evil things, in robes of sorrow, Assailed the monarch's high estate ; (Ah, let us mourn, for never morrow Shall dawn upon him, desolate !) And, round about his home, the glory That blushed and bloomed Is but a dim-remembered story Of the old time entombed. VI. And travellers now within that valley, Through the red-litten windows, see Vast forms that move fantastically To a discordant melody ; While, like a rapid ghastly river, Through the pale door, A hideous throng rush out forever, And laugh - but smile no more.

College kids today are about 40 per cent lower in empathy14 than their counterparts of twenty or thirty years ago,’ Konrath reports. More worrying still, according to Jean Twenge, professor of psychology at San Diego State University,15 is that, during this same period, students’ self-reported narcissism levels have, in contrast, gone in the other direction. They’ve shot through the roof.

When Bruhn and Wolf first presented their findings to the medical community, you can imagine the kind of skepticism they faced. They went to conferences where their peers were presenting long rows of data arrayed in complex charts and referring to this kind of gene or that kind of physiological process, and they themselves were talking instead about the mysterious and magical benefits of people stopping to talk to one another on the street and of having three generations under one roof. Living a long life, the conventional wisdom at the time said, depended to a great extent on who we were—that is, our genes. It depended on the decisions we made—on what we chose to eat, and how much we chose to exercise, and how effectively we were treated by the medical system. No one was used to thinking about health in terms of community.

The citizens of Buffalo, then a smallish lakeside town, embarked on a brief campaign, led by a local judge named Wilkeson, to clear their own eponymous riverway and so tempt the canal engineers to route the Erie Canal to a terminus nearby. Energetic lobbying, together with the clearance of the creek, evidently worked, for the engineers did eventually end their labors there, and the fact that more than a million people now still brave one of the country’s cruelest climates (with roof-topping lake-effect snowfalls drowning the city each winter) to live in and around Buffalo is testimony to the wisdom of Judge Wilkeson and the city fathers of 1825 in doing all the persuading, as well as dredging and prettifying the banks of Buffalo Creek.

I. In the greenest of our valleys, By good angels tenanted, Once a fair and stately palace— Radiant palace—reared its head. In the monarch Thought’s dominion— It stood there! Never seraph spread a pinion Over fabric half so fair. II. Banners yellow, glorious, golden, On its roof did float and flow (This—all this—was in the olden Time long ago); THE FALL OF THE HOUSE OF USHER14 And every gentle air that dallied, In that sweet day, Along the ramparts plumed and pallid, A winged odor went away. III. Wanderers in that happy valley Through two luminous windows saw Spirits moving musically To a lute’s well-tunèd law; Round about a throne, where sitting (Porphyrogene!) In state his glory well befitting, The ruler of the realm was seen. IV. And all with pearl and ruby glowing Was the fair palace door, Through which came flowing, flowing, flowing And sparkling evermore, A troop of Echoes whose sweet duty Was but to sing, In voices of surpassing beauty, The wit and wisdom of their king. V. But evil things, in robes of sorrow, Assailed the monarch’s high estate; (Ah, let us mourn, for never morrow Shall dawn upon him, desolate!) And, round about his home, the glory That blushed and bloomed EDGAR ALLAN POE 15 Is but a dim-remembered story Of the old time entombed. VI. And travellers now within that valley, Through the red-litten windows see Vast forms that move fantastically To a discordant melody; While, like a rapid ghastly river, Through the pale door, A hideous throng rush out forever, And laugh—but smile no more.

Athena’s helmet may represent the protection of our neural pathways, as mentioned earlier. The experience of trauma affects our ability to think clearly. Therefore the work of healing requires the clear thinking and clear seeing which are also Athena’s gifts. The quality of mindfulness, defined by Bessel van der Kolk as the ability ‘to hover calmly and objectively over our thoughts, feelings and emotions,’ is a key part of recovery and also of Athena’s mental power. The theme of protection manifests when Athena places Medusa’s head on her breastplate or aegis, right in the centre of her heart. Medusa’s head now becomes the universally powerful apotropaic emblem, the Gorgoneion, placed on shields, walls, houses, temples, roofs, gates and entryways throughout Classical antiquity and even in the present day. I believe this action has profound significance for our theme of healing from trauma.

Mamaw often told a parable: A young man was sitting at home when a terrible rainstorm began. Within hours, the man’s house began to flood, and someone came to his door offering a ride to higher ground. The man declined, saying, “God will take care of me.” A few hours later, as the waters engulfed the first floor of the man’s home, a boat passed by, and the captain offered to take the man to safety. The man declined, saying, “God will take care of me.” A few hours after that, as the man waited on his roof—his entire home flooded—a helicopter flew by, and the pilot offered transportation to dry land. Again the man declined, telling the pilot that God would care for him. Soon thereafter, the waters overcame the man, and as he stood before God in heaven, he protested his fate: “You promised that you’d help me so long as I was faithful.” God replied, “I sent you a car, a boat, and a helicopter. Your death is your own fault.” God helps those who help themselves. This was the wisdom of the Book of Mamaw.

I have an industrious and neat companion, and four dear children--the oldest a girl of nine years, and three fine boys, the oldest eight, the next six, and the youngest four vears old. The three oldest are now going regularly to school-two can read and write, and the other can spell with tolerable correctness words of two sylla-bles. Dear fellows! they are all in comfortable beds, and are sound asleep, perfectly secure under my own roof. There are no slaveholders here to rend my heart by snatching them from my arms, or blast a mother's dearest hopes by tearing them from her bosom. These dear children are ours--not to work up into rice, sugar, and tobacco, but to watch over, regard, and protect, and to rear them up in the nurture and admonition of the gospel--to train them up in the paths of wisdom and virtue, and, as far as we can, to make them useful to the world and to themselves. Oh! sir, a slaveholder never appears to me so completely an agent of hell, as when I think of and look upon my dear children.

The nations whose chief support was in the chase, whose chief interest was in the battle, whose chief pleasure was in the banquet, would take small care respecting the shapes of leaves and flowers; and notice little in the forms of the forest trees which sheltered them, except the signs indicative of the wood which would make the toughest lance, the closest roof, or the clearest fire. The affectionate observation of the grace and outward character of vegetation is the sure sign of a more tranquil and gentle existence, sustained by the gifts, and gladdened by the splendour, of the earth. In that careful distinction of species, and richness of delicate and undisturbed organisation, which characterise the Gothic design, there is the history of rural and thoughtful life, influenced by habitual tenderness, and devoted to subtle inquiry; and every discriminating and delicate touch of the chisel, as it rounds the petal or guides the branch, is a prophecy of the development of the entire body of the natural sciences, beginning with that of medicine, of the recovery of literature, and the establishment of the most necessary principles of domestic wisdom and national peace.

I have just spoken of that morbid condition of the auditory nerve which rendered all music intolerable to the sufferer, with the exception of certain effects of stringed instruments. It was, perhaps, the narrow limits to which he thus confined himself upon the guitar which gave birth, in great measure, to the fantastic character of his performances. But the fervid facility of his impromptus could not be so accounted for. They must have been, and were, in the notes, as well as in the words of his wild fantasies (for he not unfrequently accompanied himself with rhymed verbal improvisations), the result of that intense mental collectedness and concentration to which I have previously alluded as observable only in particular moments of the highest artificial excitement. The words of one of these rhapsodies I have easily remembered. I was, perhaps, the more forcibly impressed with it as he gave it, because, in the under or mystic current of its meaning, I fancied that I perceived, and for the first time, a full consciousness on the part of Usher of the tottering of his lofty reason upon her throne. The verses, which were entitled “The Haunted Palace,” ran very nearly, if not accurately, thus:— I. In the greenest of our valleys, By good angels tenanted, Once a fair and stately palace— Radiant palace—reared its head. In the monarch Thought’s dominion— It stood there! Never seraph spread a pinion Over fabric half so fair. II. Banners yellow, glorious, golden, On its roof did float and flow (This—all this—was in the olden Time long ago); And every gentle air that dallied, In that sweet day, Along the ramparts plumed and pallid, A winged odor went away. III. Wanderers in that happy valley Through two luminous windows saw Spirits moving musically To a lute’s well-timed law; Round about a throne, where sitting (Porphyrogene!) In state his glory well befitting, The ruler of the realm was seen. IV. And all with pearl and ruby glowing Was the fair palace door, Through which came flowing, flowing, flowing And sparkling evermore, A troop of Echoes whose sweet duty Was but to sing, In voices of surpassing beauty, The wit and wisdom of their king. V. But evil things, in robes of sorrow, Assailed the monarch’s high estate; (Ah, let us mourn, for never morrow Shall dawn upon him, desolate!) And, round about his home, the glory That blushed and bloomed Is but a dim-remembered story Of the old time entombed. VI. And travellers now within that valley, Through the red-litten windows see Vast forms that move fantastically To a discordant melody; While, like a rapid ghastly river, Through the pale door; A hideous throng rush out forever, And laugh—but smile no more.

in the under or mystic current of its meaning, I fancied that I perceived, and for the first time, a full consciousness on the part of Usher, of the tottering of his lofty reason upon her throne. The verses, which were entitled "The Haunted Palace," ran very nearly, if not accurately, thus: I. In the greenest of our valleys, By good angels tenanted, Once a fair and stately palace— Radiant palace—reared its head. In the monarch Thought's dominion— It stood there! Never seraph spread a pinion Over fabric half so fair. II. Banners yellow, glorious, golden, On its roof did float and flow; (This—all this—was in the olden Time long ago) And every gentle air that dallied, In that sweet day, Along the ramparts plumed and pallid, A winged odor went away. III. Wanderers in that happy valley Through two luminous windows saw Spirits moving musically To a lute's well-tunéd law, Round about a throne, where sitting (Porphyrogene!) In state his glory well befitting, The ruler of the realm was seen. IV. And all with pearl and ruby glowing Was the fair palace door, Through which came flowing, flowing, flowing, And sparkling evermore, A troop of Echoes whose sweet duty Was but to sing, In voices of surpassing beauty, The wit and wisdom of their king. V. But evil things, in robes of sorrow, Assailed the monarch's high estate; (Ah, let us mourn, for never morrow Shall dawn upon him, desolate!) And, round about his home, the glory That blushed and bloomed Is but a dim-remembered story Of the old time entombed. VI. And travellers now within that valley, Through the red-litten windows, see Vast forms that move fantastically To a discordant melody; While, like a rapid ghastly river, Through the pale door, A hideous throng rush out forever, And laugh—but smile no more.

When a man turns to Christ and seems to be getting on pretty well (in the sense that some of his bad habits are corrected), he often feels that it would now be natural if things went fairly smoothly. When troubles come along—illnesses, money troubles, new kinds of temptation—he is disappointed. These things, he feels, might have been necessary to rouse him and make him repent in his bad old days; but why now? Because God is forcing him on, or up, to a higher level: putting him into situations where he will have to be very much braver, or more patient, or more loving, than he ever dreamed of being before. It seems to us all unnecessary: but that is because we have not yet had the slightest notion of the tremendous thing he means to make of us.” “Imagine yourself living in a house. God comes in to rebuild that house. At first, perhaps you can understand what he is doing. He is getting the drains right and stopping the leaks in the roof and so on: you knew that those jobs needed doing so you are not surprised. But presently he starts knocking the house about in a way that hurts abominably and does not seem to make sense. What on earth is he up to? The explanation is that he is building quite a different house from the one you thought of—throwing out a new wing here, putting on an extra floor there, running up towers, making courtyards. You thought you were going to be made into a decent little cottage: but he is building a palace.” “If we let him—for we can prevent him, if we choose—he will make the feeblest and filthiest of us into a…dazzling, radiant, immortal creature, pulsating all through with such energy and joy and wisdom and love as we cannot now imagine, a bright, stainless mirror which reflects back to God perfectly (though, of course, on a smaller scale) his own boundless power and delight and goodness.” Mere Christianity, Macmillan, ©1960, p. 174-175

In Romans 12:4-8, Paul writes about gifts: “For as we have many members in one body, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members of one another. Having then gifts differing according to the grace that is given to us, let us use them: if prophecy, let us prophesy in proportion to our faith; or ministry, let us use it in our ministering; he who teaches, in teaching; he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.” “Having then gifts differing according to the grace that is given to us, let us use them.” Recognize that the gifts inside you are not only for you; just as the gifts inside other people around you are not only for them. We are meant to help each other. God designed us this way on purpose! All being members of one body, our successes are shared — there is no need to be threatened by another person’s gift. Use your gifts, and encourage the people in your life to use their gifts as well. You will be blessed as a result! Unfortunately, one thing that keeps us from asking for help or taking advantage of the talents in people around us is pride. Never allow pride to keep you from asking for counsel when it is needed! 1 Corinthians 12:20 is another passage about gifts: “now indeed there are many members, yet one body. And the eye cannot say to the hand, ‘I have no need of you’; nor again the head to the feet, ‘I have no need of you.’ ” We need each other, and joining our gifts together will result in a much stronger body. If you have time, read 1 Corinthians 12:4-20. Reflect on how there can be unity in the diversity of gifts if we use our different gifts properly. Determine that you will not be threatened by anyone else’s gifts! Esther was not afraid of the gifts in the people around her. Let’s see how she responds to the wisdom of others today. And every day Mordecai paced in front of the court of the women’s quarters, to learn of Esther’s welfare and what was happening to her. Esther 2:11 Every day, Mordecai goes to the palace gates to inquire after Esther and learn of what was happening to her. He goes to the palace gates with purpose. He paces in front of the women’s court until he has learns the day’s news about Esther. Even though she is no longer under his roof, he stills feels a strong responsibility toward her, and acts accordingly. He is a faithful man, and has set a great example before Esther. The news that he hears concerning Esther daily must be good: her inward beauty and submission to authority are two of the many wonderful traits that God placed in her so that she will be effective in Persia. Even though Esther is in an unfamiliar place and experiencing “firsts” every day in the palace, God is making sure she has what she needs. Esther did not need to feel nervous! She needed wise counsel; it has been provided for her in Mordecai and Hegai. She needs a pleasant and patient personality; that has been being developed in her by the Lord for many years. In your own life, you are constantly undergoing change and growth as you are submitting to the Lord. Whether or not you can see it, God is continually preparing you for what lies ahead so that you will have what you need when you need it. The God who loves you so much knows your future, and He is preparing you today for what you will experience tomorrow. Esther is receiving what she needs as well. She is in the palace undergoing her beauty preparations — a twelve month process! Even through this extended period of time, Mordecai is still at the palace gates every day (the Bible does not say that he stopped his concern for her at any point). It is an entire

The thrill of being entirely surrounded by the forest – this forest – wrapped itself around me. I could have been the only person alive. It was fabulous. The trees rustled and rasped with the wisdom of a thousand years, and it seemed as if every other creature kept silence in honour of their age and beauty. I soared through dozens of miniature spotlights, where the sun’s rays flickered through chinks in the verdant roof above my head, illuminating the insects in their dance shows, warming my skin with an ancient blessing. Nothing mattered for those two miles. My messy life unravelled like a snagged jumper behind me as I pedalled on, swallowed up by the mystery and

I’ve a good life here, with Molly and Patience and the boys. There’s honest work to keep me busy, and my idle time is enjoyed with those I love. Web, I don’t doubt your wisdom and experience, but I also don’t doubt my own heart. I don’t need more than I have right now.” He looked into my eyes. I met his gaze. My last utterance was almost true. If I could have my wolf back again, then, yes, life would have been much sweeter. If I could have opened my door, and found the Fool grinning on my doorstep, then my life would have been full indeed. But there was no point in sighing after what I could not have. It only distracted me from what I did have, and that was more than I’d ever had in my life. A home, my lady, youngsters growing to manhood under my roof, and the comforts of my own bed at night. Just enough consultations from Buckkeep Castle that I could feel I was still needed in the greater world, yet few enough that I knew, truly, they could get by without me and let me have a measure of peace. I had anniversaries I could be proud of. It was nearly eight years that Molly had been my wife. It was almost ten years since I’d killed anyone. Almost ten years since I’d last seen the Fool. And there it was, that stone-dropping-into-a-well plunge of my heart. I kept it from showing on my face or in my eyes. That gulf, after all, had nothing to do with how long I’d gone with no animal companion. That was a different sort of loneliness entirely. Wasn’t it? Perhaps not. The loneliness that can never be filled by anyone except the one whose loss created the absence; well, then perhaps it was the same.

Matthew 8:26, NLT Jesus responded, “Why are you afraid? You have so little faith!” Then he got up and rebuked the wind and waves, and suddenly there was a great calm. Mark 4:39-40, NLT When Jesus woke up, he rebuked the wind and said to the waves, “Silence! Be still!” Suddenly the wind stopped, and there was a great calm. 40Then he asked them, “Why are you afraid? Do you still have no faith?” Setting the Scene Both Mark and Luke record the sequence of Jesus’ response to the impassioned plea of the disciples as miracle first, comment after. Matthew tells us Jesus questioned their faith and then spoke to the wind and waves. The order is probably not significant, since Jesus may have spoken with the men before and after the miracle. But Matthew, who was present in the boat, seems to capture more vividly the style Jesus usually used with his disciples. The thinking and the challenge came first, followed by the miracle. As we’ve already seen in the incident with the lame man lowered through the roof, Jesus said what needed to be said and then confirmed his words with a miracle (see Mark 2:1-12). Jesus asked a question and then made a statement: “Why are you afraid?” and “You have so little faith!” Fears deserve to be questioned. We ought to ask ourselves regularly, “Why am I afraid?” If we never doubt our fears, they will control us. As we have already learned this week, some fears are legitimate, and some fears are not. Sometimes we don’t need to be afraid. When we are with Jesus, we don’t have to fear. When fear is in control, faith is stifled. Acting fearfully is not acting faithfully. Jesus’ question wasn’t directed toward the disciples’ feelings but their actions. The problem arises when we give in to fear and make it the basis of our decisions—which is what the disciples were doing. They needed faith—as Jesus pointed out. Faith doesn’t ignore feelings; it simply refuses to obey them. Getting Personal What is your usual strategy for handling fear? To what degree are your choices determined by fear? When did you last act in faith in the face of fear? What was the outcome? Acknowledging fears can be an important first step in disabling their influence. The psalm writer had a great thought when he wrote, “When I am afraid, I will put my trust in you” (Psalm 56:3, NLT). What you do before and after you are afraid can be as important as no longer being afraid. Talking to God In prayer today, identify areas of worry and fear. Thank God that he is aware of each one and that, in love, he is working to protect and preserve you.

wisdom of C.S. Lewis:   “Imagine yourself as a living house. God comes in to rebuild that house. At first, perhaps, you can understand what He is doing. He is getting the drains right and stopping the leaks in the roof and so on; you knew that those jobs needed doing and so you are not surprised. But presently He starts knocking the house about in a way that hurts abominably and does not seem to make any sense. What on earth is He up to? The explanation is that He is building quite a different house from the one you thought of―throwing out a new wing here, putting on an extra floor there, running up towers, making courtyards. You thought you were being made into a decent little cottage: but He is building a palace. He intends to come and live in it Himself.

The man who wants to marry me is very rich and strong. He lives near here. He built his house in three days.” “A proper house or a hut?” he wanted to know. “A real house, with shingles and a pitched roof, and glass windows.” He was silent for a moment, and I was sure I’d finally impressed him. “Three days,” he said at last. “There is no wisdom in such hurrying. This house will not stand long.

The women seemed more industrious than the men, for they were housekeepers; and the noise of the Indian housewife patting her tortillas in preparation for breakfast was the only sound that ever broke the silence of our quiet morning rides. For what need have men to work in a land of perpetual summer, where fruits grow wild, and a small piece of ground will produce frijoles and corn, their sole living; where branches and stout vines from the woods furnish the framework of their houses, mud the covering, and palm leaves the thatching for the roof? They come up idle and careless in the sunshine, marry, grow old and die never having advanced a step beyond their fathers, nor, to all appearance, had a longing for better things. Yet there was never a more docile, kind-hearted happy people in the world, and who shall say they are not much better off than we, with our artificial wants, and strivings after the impossible? (pge 107)

The Temple of Righteousness is built and its four walls are the four Principles— Purity, Wisdom, Compassion, Love. Peace is its roof; its floor Steadfastness, its entrance-door is Selfless Duty, its atmosphere is Inspiration, and its music is the Joy of the perfect.

There is a lesson to be learned from a downpour of rain. If you get caught in a sudden cloudburst, you will still get a drenching even though you try to keep dry by hurrying along and taking cover under overhangs of roofs. If you are prepared to get wet from the start, the result is still the same but it is no hardship. This attitude can be applied to all things.

We would think a man insane who, instead of covering his house with a roof and putting windows in his window frames, goes out in stormy weather, and scolds the wind, the rain, and the clouds. But we all do the same when we scold and blame the evil in other people instead of fighting the evil which exists in us. It is possible to get rid of the evil inside of us, as it is possible to make a roof and windows for our house. This is possible. But it is not possible for us to destroy evil in this world, just as we cannot order the weather to change and the clouds to disappear. If, instead of teaching others, we would educate and improve ourselves, then there would be less evil in this world, and all people would live better lives. Do not be embarrassed by your mistakes. Nothing can teach us better than our understanding of them. This is one of the best ways of self-education. —THOMAS CARLYLE

We work to put a roof over head and food on the table. But do not forget to fulfill your passions as well.

You must not underemphasize the importance of putting food in you mouth and a roof over your head. Start with the basics.

Hakini Mudra The Hakini mudra, named after the god Hakini, will help you to concentrate, and you will also remember something that you forgot. It is connected to the Chakra of the Third-Eye, where your intuition and imagination reside. • Keep your hands facing each other, but not touching each other. •       Bring your right hand fingertips to touch your left fingertips, pink to pink, ring finger to ring finger, etc. • Place your tongue on the roof of your mouth in the inhalation. • Allow the tongue to relax on the exhale. • Do this multiple times. Take a break. Notice if you remember what you have forgotten temporarily this mudra can be used in the moment you forget something. Use it to enhance your memory in general as well. This mudra is said to balance the brain's hemispheres, creating a sense of calmness and opening you to clear thinking, intuition, and wisdom.

Giants in Jeans Sonnet 75 Nonduality comes from wholeness, Wholeness rises when sectarianism is slashed. Sectarianism fails when we fall in love, Not with one person but the whole world. When the stranger becomes family, Politicians will lose their job. When love overwhelms all rigidity, Arms dealers will mourn and sob. When diplomacy keeps the world divided, Reliance on institutions goes through the roof. The best way to sustain profits of war, Is to keep people infected with the nationalist flu. Enough with this barbarianism of sovereignty! Step up and shout, the whole world is my family!

Both science and ancient tradition suggest the very same thing: We must embody in our lives the very conditions that we wish to experience in our world. We find the instructions for a lost mode of prayer that helps us do just that, hidden within some of the most isolated and remote locations remaining on Earth today. In the spring of 1998, I had the honor of facilitating a 22-day pilgrimage into the monasteries of central Tibet, searching for evidence of an ancient and forgotten form of prayer—the language that speaks to the field that unites all things. The monks and the nuns who live there shared the instructions for a way to pray that was largely lost to the West in the fourth-century biblical edits of the early Christian Church.3 Preserved for centuries in the texts and traditions of those living upon the roof of the world, this “lost” mode of prayer has no words or outward expressions. It is based solely in feeling. Specifically, it invites us to feel as if our prayer has already been answered, rather than feeling powerless and needing to ask for help from a higher source. In recent years, studies have shown that it is this very quality of feeling that does, in fact, “speak” to the field that connects us with the world. Through prayers of feeling, we’re empowered to take part in the healing of our lives and relationships, as well as our bodies and our world.