Saltwater Life Quotes

Why is it so embarrassing to admit you like someone? It should be a compliment to them, and even if they don't like you back, they should at least commend you on your refined taste.

People say that it's the big decisions that are important... that these are the type of issues worthy of prolonged consideration. But no one ever explains how it's the little choices that send your life careening in another direction.

But I don't believe coincidences are chance events. I think they're the times we happen to see the mysterious pattern connecting everything.

Listen, now, you're going to die, Ray-mond K. K. K. Hessel, tonight. You might die in one second or in one hour, you decide. So lie to me. Tell me the first thing off the top of your head. Make something up. I don't give a shit. I have a gun. Finally, you were listening and coming out of the little tragedy in your head. Fill in the blank. What does Raymond Hessel want to be when he grows up? Go home, you said you just wanted to go home, please. No shit, I said. But after that, how did you want to spend your life? If you could do anything in the world. Make something up. You didn't know. Then you're dead right now, I said. I said, now turn your head. Death to commence in ten, in nine, in eight. A vet, you said. You want to be a vet, a veterinarian. You could be in school working your ass off, Raymond Hessel, or you could be dead. You choose. I stuffed your wallet into the back of your jeans. So you really wanted to be an animal doctor. I took the saltwater muzzle of the gun off one cheek and pressed it against another. Is that what you've always wanted to be, Dr. Raymond K. K. K. K. Hessel, a veterinarian?... So, I said, go back to school. If you wake up tomorrow morning, you find a way to get back into school. I have your license. I know who you are. I know where you live. I'm keeping your license, and I'm going to check on you, mister Raymond K. Hessel. In three months, and then six months, and then a year, and if you aren't back in school on your way to being a veterinarian, you will be dead... Raymond K. K. Hessel, your dinner is going to taste better than any meal you've ever eaten, and tomorrow will be the most beautiful day of your life.

Why does finding out someone has pain in their life make you appreciate them more as a human being? Shouldn't we all assume everyone we meet has their own pain?

Why do people who already have so much get bitter about those who have a little more?

Not everybody gets a happy ending, however deserved it may be. Life had been doing its damnedest to teach me that, starting with my first saltwater breath, the day my mother died at sea. But that didn't mean we were giving up.

But no one ever explains how it's the little choices that send your life careening in another direction, like deciding to send a poem in the mail or saying yest to a walk on a moonless night.

Isn’t that what vacations are for? To have experiences that you don’t usually have in your everyday life?

Two chemicals called actin and myosin evolved eons ago to allow the muscles in insect wings to contract and relax. Thus, insects learned to fly. When one of those paired molecules are absent, wings will grow but they cannot flap and are therefore useless. Today, the same two proteins are responsible for the beating of the human heart, and when one is absent, the person’s heartbeat is inefficient and weak, ultimately leading to heart failure. Again, science marvels at the way molecules adapt over millions of years, but isn’t there a deeper intent? In our hearts, we feel the impulse to fly, to break free of boundaries. Isn’t that the same impulse nature expressed when insects began to take flight? The prolactin that generates milk in a mother’s breast is unchanged from the prolactin that sends salmon upstream to breed, enabling them to cross from saltwater to fresh.

What are friends, anyways? You pick some people you have similar interests with, and you hang out and talk. You give each other pep talks and listen to each other's problems. I could replace most of Courtney's job duties as best friend with a book of inspirational slogans and a journal.

Surfing is kind of a good metaphor for the rest of life. The extremely good stuff - chocolate and great sex and weddings and hilarious jokes - fills a minute portion of an adult lifespan. The rest of life is the paddling: work, paying bills, flossing, getting sick, dying.

Roughly 97 percent of the globe’s water is saltwater. Of the 3 percent or so that is freshwater, most is locked up in the polar ice caps or trapped so far underground it is inaccessible. And of the sliver left over that exists as surface freshwater readily available for human use, about 20 percent of that—one out of every five gallons available on the planet—can be found in the Great Lakes.

The pelicans paddle in coils of waves and light. Low tide reveals fissures of saltwater and rock. From the smallest crevices color insists-colonies of jade anemones, a purple starfish harvest, barnacles hiding beaks of unbleached linen, black mussel bouquets. Between the air and sea, -this, one large prayer. I kneel.

Nothing could define her unless she let it. She had God in her life to heal those broken places, but she hadn't let him do it.

The world is saltwater. The more you drink, the thirstier you get

I want to wash your hair with a shampoo that smells like fruit - mango, or strawberries. I want to walk on a beach with you, dragging a big stick behind us, making a message in the sand that we try to believe an airplane will really see. I want to kiss saltwater from your lips. I want us to listen to music with our eyes closed; I want to read musty books while lying next to you - books about fascinating things like mummies and eccentric artists and old shipwrecks in the Pacific. I want to have picnics on our bed and crawl into cotton sheets that smell like summer because we left the windows open when we were gone. I want to wake in the night with you and marvel at the stars and try to find the moon through the trees. I want all the sweet things in life. But only by your side.

It’s the same bargain we’ve been making for centuries, one way or another: give up your life in order to keep living. Give him your saltwater skin; give him your voice; give him your thousand stories. Give up your body and live forever rooted to the bank of the Big Sandy, dreaming and watching. Do what you can to stay alive.

Turning captives into commodities was a thoroughly scientific enterprise. It turned on perfecting the practices required to commodify people and determining where those practices reached their outer limits (that is, the point at which they extinguished the lives they were meant to sustain in commodified form). Traders reduced people to the sum of their biological parts, thereby scaling life down to an arithmetical equation and finding the lowest common denominator.

Jasper would have been completely hidden if it weren't for Highway 17, the crumbling two-lane road that traced the coastline, splitting cypress swamps and tidal creeks edging right up to the 350,000-acre ACE Basin, where three rivers converged to form the largest, wildest estuarine preserve on the East Coast. Jasper bordered the northeast side of the basin where dolphins, gators, minks, otters, and every manner of waterfowl and shore bird prospered from the daily six-foot inflow and outflow of saltwater, freshwater, and brackish water that rose and fell on cue like the sun itself.

All summers take me back to the sea. There in the long eelgrass, like birds' eggs waiting to be hatched, my brothers and sister and I sit, grasses higher than our heads, arms and legs like thicker versions of the grass waving in the wind, looking up at the blue sky. My mother is gathering food for dinner: clams and mussels and the sharply salty greens that grow by the shore. It is warm enough to lie here in the little silty puddles like bathwater left in the tub after the plug has been pulled. It is the beginning of July and we have two months to live out the long, nurturing days, watching the geese and the saltwater swans and the tides as they are today, slipping out, out, out as the moon pulls the other three seasons far away wherever it takes things. Out past the planets, far away from Uranus and the edge of our solar system, into the brilliantly lit dark where the things we don't know about yet reside. Out past my childhood, out past the ghosts, out past the breakwater of the stars. Like the silvery lace curtains of my bedroom being drawn from my window, letting in light, so the moon gently pulls back the layers of the year, leaving the best part open and free. So summer comes to me.

Or awa’ upon Islay, in January, the wind was honed to a cutting edge across the queer flatness of Loch Gorm and the strand and fields ’round. The roe deer had taken shelter in good time and the brown trout had sought deeper waters. An auld ram alone huddled against the wind, that had swept clear the skies even of eagle, windcuffer, and goose. The scent of saltwater rode the wind over the freshwater loch, and the dry field-grasses rattled, and there was the memory of peat upon the air: a whisky wind in Islay. The River Leòig was forced back upon itself as the wind whipped the loch to whitecaps; only the cairn and the Standing Stones stood unyielding in the blast as of old.

As was true throughout the Americas, newly arriving Africans, referred to as “fresh” or “saltwater” blacks, often underwent a painful period of adjustment known as “seasoning,” lasting up to three years. It was during this time that captives became enslaved, whereas prior to disembarkation anything was possible, including mutiny. Seasoning involved acclimating to a new environment, new companions, strange languages and food, and new living arrangements. Above all, seasoning involved adjusting to life and work under conditions cruel and lethal. As a result of brutal treatment, the shock of the New World, disease, and the longing for home, between 25 and 33 percent of the newly arrived did not survive seasoning.

People can only love you from their own capacity to love. From their own well of love. I think that the greatest pains we've experienced in life, are those that come as a result of not understanding that we don't all share the same well. You can be loving from a well that's oceans deep, while another person has a well the size of a laundry pail. It's not their fault. It's not your fault either. But their pail isn't going to turn into an ocean and your ocean isn't going to turn into a pail. You have to find the people who swim at the same depths as you do. But it's also about the taste of the water; you see, someone can love you with an ocean's depth of water but you just don't like saltwater; you're a freshwater creature. That's still okay. When love isn't enough, that's okay. You have to wait for the depths and the tastes that match your own.

Deep underground, microbes turn half a century's worth of city waste into methane. The gases and leachate are extracted through an extensive network of subterranean pipes and then used to power 22,000 nearby homes. While 150 million tons of garbage gradually decomposes unseen below the surface, above ground, the former dump reverts to meadows, woodland and saltwater marshes, providing a haven for wildlife and a massive park for the people of New York. This is Fresh Kills in the 2020s. In 2001, the infamous landfill received its last, and saddest, consignments - the charred debris of the World Trade Center. Since then, it has been transformed into a 2,315-acre public park. Three times bigger than Central Park, it is the largest new green public space created within New York City for over a century, a mixture of wildlife habitats, bike trails, sports fields, art exhibits and playgrounds. This is poisoned land: fifty years' worth of landfill has killed for ever one of the city's most productive wetland ecosystems. Restoration is impossible. Instead, a brand new ecosystem is emerging on top of the toxic garbage

The violence exercised in the service of human commodification relied on a scientific empiricism always seeking to find the limits of human capacity for suffering, that point where material and social poverty threatened to consume entirely the lives it was meant to garner for sale in the Americas. In this regard, the economic enterprise of human trafficking marked a watershed in what would become an enduring project in the modern Western world: probing the limits up to which it is possible to discipline the body without extinguishing the life within. The aim in the case being economic efficiency rather than punishment, this was a regime whose intent was not to torture but rather to manage the depletion of life that resulted from the conditions of saltwater slavery. But for the Africans who were starved, sorted, and warped to make them into saltwater slaves, torture was the result. It takes no great insight to point to the role of violence in the Atlantic slave trade. But to understand what happened to Africans in this system of human trafficking requires us to ask precisely what kind of violence it requires to achieve its end, the transformation of African captives into Atlantic commodities.

Whereas the slave cargoes gathered on the African coast reconfigured the normative boundaries of social life, the slave communities in the Americas exploded those boundaries beyond recognition. If an Akan-speaking migrant lived to complete a year on a west Indian sugar estate, he or she was likely by the end of that time to have come into close contact with unrelated Akan strangers as well as with Ga, Guan, or Adangbe speakers in the holding station on the African littoral, with Ewe speakers on the slave ship, and with Angolans, Biafrans, and Senegambians on the plantation. This was the composite we call diasporic Africa—an Africa that constituted not the continent on European maps, but rather the plurality of remembered places immigrant slaves carried with them. Like any geographic entity, diasporic Africa varies according to the perspective from which it is surveyed. Viewed from a cartographic standpoint (in essence, the view of early modern Europeans), diasporic Africa is a constellation of discrete ethnic and language groups; if one adopts this perspective, the defining question becomes whether or not the various constituent groups in the slave community shared a culture. Only by approaching these questions from the vantage point of Africans as migrants, however, can we hope to understand how Africans themselves experienced and negotiated their American worlds. If in the regime of the market Africans’ most socially relevant feature was their exchangeability, for Africans as immigrants the most socially relevant feature was their isolation, their desperate need to restore some measure of social life to counterbalance the alienation engendered by their social death. Without some means of achieving that vital equilibrium thanks to which even the socially dead could expect to occupy a viable place in society, slaves could foresee only further descent into an endless purgatory.

By pointing to the captain’s foolhardy departure from standard procedure, the officials shielded themselves from the disturbing image of slaves overpowering their captors and relieved themselves of the uncomfortable obligation to explain how and why the events had deviated from the prescribed pattern. But assigning blame to the captain for his carelessness afforded only partial comfort, for by seizing their opportunity, the Africans aboard the Cape Coast had done more than liberate themselves (temporarily at least) from the slave ship. Their action reminded any European who heard news of the event of what all preferred not to contemplate too closely; that their ‘accountable’ history was only as real as the violence and racial fiction at its foundation. Only by ceaseless replication of the system’s violence did African sellers and European buyers render captives in the distorted guise of human commodities to market. Only by imagining that whiteness could render seven men more powerful than a group of twice their number did European investors produce an account naturalizing social relations that had as their starting point an act of violence. Successful African uprisings against European captors were of course moments at which the undeniable free agency of the captives most disturbed Europeans—for it was in these moments that African captives invalidated the vision of the history being written in this corner of the Atlantic world and articulated their own version of a history that was ‘accountable.’ Other moments in which the agency and irrepressible humanity of the captives manifested themselves were more tragic than heroic: instances of illness and death, thwarted efforts to escape from the various settings of saltwater slavery, removal of slaves from the market by reason of ‘madness.’ In negotiating the narrow isthmus between illness and recovery, death and survival, mental coherence and insanity, captives provided the answers the slave traders needed: the Africans revealed the boundaries of the middle ground between life and death where human commodification was possible. Turning people into slaves entailed more than the completion of a market transaction. In addition, the economic exchange had to transform independent beings into human commodities whose most ‘socially relevant feature’ was their ‘exchangeability’ . . . The shore was the stage for a range of activities and practices designed to promote the pretense that human beings could convincingly play the part of their antithesis—bodies animated only by others’ calculated investment in their physical capacities.

The thing about my smart mouth is I have zero control over it. Some people's words pass through a filter before they talk—you can see it on their faces as they rehearse their sentences quickly before speaking. While they're figuring out what to say, I've already said three things, two of them socially inappropriate.

Latitude Back then I was committed to the color blue, felt moved to paint my walls, nails, furniture the same shade of teal. Now my body swells at the window with casual longing. Do you believe in saltwater gargling. As a cure. At the gas station I felt proud to specify it was the navy lighter we wanted. Often the bravest thing I do all day is open my mouth. On every beach washes up the memory of some other beach when I didn’t evaluate my own body. Last night Orion’s Belt filled me with dread because everyone I have shown it to has exited my life with no warning. Still, I couldn’t help myself. The light was brief and obvious.

I had to sit right next to her and listen to the trash-compactor noises of her eating all the popcorn and slurping away at the Diet Coke like a horse at a water trough.

People who say they have no regrets are full of crap. We all have regrets, but denial is also a powerful force.

To count the stones losing count is the sense of our life: the algebra of our displacements. To follow paths losing sense is the circumvolution, the evolution: the logic of our moments. But. No. There is no symmetry in our acts. Never the chance of steps that surprise us to salt. Our time machine. Forward. Never backward the meat machine. No turning back. No turning back. There is no remedy: death is an incurable asymmetry. Huge is the ticking of the Clock but but our time has the clutch, the vortex the saltwater of a wave that covers us. It reshapes and hollows out the face, like sand robs us of our flesh.

I have a tendency toward seeking out big, shiny, magical challenges - to find the solution in a quest for the Excalibur sword and pull it from the stone myself, releasing my life force once again. When, in actual fact, what I needed to do was go back to the basics. I'd let the little things slide, the simple, controllable parts of my unpredictable life: good sleep, eating well, drinking more water, daily gratitude, mindfulness meditation, body movement and being immersed in water.

Air travel has made it possible to travel vast distances in no time at all. We fly so we can get to places more quickly, and waste less time. Yet, we often don't honour the passage of that time or respect the other costs of that rapid transition from one environment to the next. I didn't allow time to "unpack" the tension and stress my body must have carried as a result of the travel, not to mention the terrible stress it put on the environment. I realized so much of my life was driven by a "make it happen" attitude; that belief that anything is possible if you put your mind to it. And yet, my father constantly reminds me, "You can do anything you want. But you can't do everything." There is a cost. It takes energy. Be that fossil fuels, calories or our soul-connection. In some indigenous cultures there is a belief that you need to allow time for your soul to catch up with your physical body after long journeys, so it's important to rest when you arrive and travel more slowly during the journey itself, taking time to pause, wait, rest.

Still, the reminders of our former intimacy with the living world remain present in the deliberate circular placement of ancient stones standing upright in a salt marsh; or the concentric circles carved into rocks and still visible thousands of years later; or the scraps of fabric tied to the branches of an ash tree next to a holy well, fresh water springing out of the ground above the tideline, where people still go to make offerings. These markers in the landscape are evidence of our lost attunement to the natural rhythms and cycles of life - the solar and lunar cycles and their sway over Earth's watery cycles, including ocean waves, tides, gestation and menstruation. Natural cycles that, despite our separation from them, continue to coordinate and orchestrate the complex process of life. A cyclical approach to life allows for both the ebb and the flow, the waxing and waning, the luminosity and the darkness .If something is lost, perhaps it can also be found again.

It is not just that ‘traumatic events’ disrupt ‘attachments of family, friendship, love, and community’ or ‘shatter the construction of the self that is formed and sustained in relation to others.’ More fundamentally, trauma specialist Judith Herman asserts, trauma directly disrupts the very ‘systems of attachment and meaning that link individual and community.’ Thus, another specialist has defined traumatic events as ones ‘that cannot be assimilated with the victim’s “inner schemata” of self in relation to the world.’ The ‘work of reconstruction,’ Herman writes, ‘actually transforms the traumatic memory, so that it can be integrated into the survivor’s life story.

Indeed, the classic situation of the slave is that of the ‘socially dead person.’ But if religion, in the form of ancestor worship, ‘explains how it is possible to relate to the dead who still live,’ how, asks the sociologist Orlando Patterson, ought society to ‘relate to the living who are dead,’ that is to say, to the socially dead? Patterson has insisted that the social death imposed by slavery entails a process involving the two contradictory principles of marginality and integration. Thus, the slave, like the ancestor, is a ‘liminal’ being, one who is in society but cannot ever be fully of society. ‘In his social death,’ Patterson asserts, ‘the slave . . . lives on the margin between community and chaos, life and death, the sacred and the secular.’ Patterson suggests, moreover, that in many slaveholding societies the social death of the slave functioned precisely to empower him to navigate, in his liminality, through betwixt-and-between places where full members of society could not. In some societies, the liminal status of the slave empowered him to undertake roles in the spiritual world, such as handling the bodies of the deceased, that were dangerous to full members of society. ‘Being socially dead, the captives were able to move between the living and the dead without suffering the supernatural harm inevitably experienced by the socially alive in such boundary crossing.’ Among precolonial African societies, Patterson has observed, ritual practices associated with enslavement also worked to ‘give symbolic expression to the slave’s social death and new status.

The African as immigrant was not an inevitable by-product of the traffic in human commodities but rather a creation of his or her own arduous making. It is this that distinguishes African displacement in the Atlantic slave trade from all other emigration. Slaves’ full personhood was the crux of the contest between Africans and those who commodified them. Traders and masters alike confronted the universal contradiction inherent in the idea of human beings as property; conceding that the slave had a will, in order to better devise means to control it, was not an acknowledgement of the slave’s personhood. The African slave, a victim of forced migration, cannot, then, be taken for granted as immigrant subject. This displaced being had to restore through her unassisted agency the pulse of social integration that saltwater slavery threatened to extinguish. That the Africans enslaved in America were immigrants was thus not an axiomatic truth, but rather one Africans had to fight for. Those who lived to walk away from the slave ship had to address the problem of their unique displacement and alienation. They did so in three ways that gave distinctive shape to their effort to build meaningful life in a new world. First, they engaged with the cognitive problem of orientation: Where are we now that we have escaped the slave ship? Second, they created kinship and community out of the disaggregated units remaining after the market’s dispersal of its human wares. Third, they came to terms with the saltwater journey’s haunting imprint on their communities, regularly reinforced by the slave ships’ return to deposit still more saltwater slaves on these unfamiliar shores.

[I]t is easy to confuse European interest in preserving life to prevent economic loss with positive concern for the captives’ human welfare. But to interpret the regime of the slave ship in that way is to be duped by the slave traders’ rhetoric—a language of concealment that allowed European slaving concerns to portray themselves as passive and powerless before the array of forces (including the agency of the captives themselves) outside their control. Slave merchants and their backers disguised from themselves the ugly truth that the Atlantic regime of commodification took captives from fully realized humanity and suspended them in a purgatory in between tenuous life and dishonorable death.

Africans began life in the Americas as subjects profoundly shaped by their Atlantic experience, and the communities they created in the Americas were organized around solutions to the specific problems they faced. The cultures they produced do not reflect the simple transfer and continuation of Africa in the Americas but rather reflect the elaboration of specific cultural content and its transformation to meet the particular needs of slave life in the Atlantic system: their need to reassert some kind of healthy relationship to ancestors; to manage death; to produce social networks, communities, and relations of kinship; to address the imbalance of power between black and white; to stake a claim to their bodies to counter the plantation economy’s claim to ownership. In this sense, the cultural practices of diasporic Africa could have meaning only outside Africa. Shared Atlantic experience and memory served as a touchstone for new cultural practices that emerged in the New World diaspora. Only through the capacity and willingness to invent and experiment—to grow and change the cultural tools carried in memory and create new ones to meet the demands of this new world—could Africans hope to remain recognizable to themselves as human beings in a system that held so much of their humanity in callous and calculated disregard. African immigrants retained that foothold in ways determined by the varied circumstances of their slavery: the immigrant slave might adapt a remembered ritual practice to new applications in American slavery or explore and perhaps ultimately adopt an entirely novel practice. The means were extraordinarily diverse because of the great variety of settings and conditions in which the colonial economies of the Americas enslaved human beings. The continuity Africans needed was not the static, ossifying connection of conformity of practice—doing things in the present as they had been done in the past, even when the context of past cultural forms no longer corresponded to the needs and circumstances of the present. Rather, the connection Africans needed was a narrative continuity between past and present—an epistemological means of connecting the dots between there and here, then and now, to craft a coherent story out of incoherent experience.

The primeval home of every shy and ticklish, tentacle-waving form of sea life and mud life, the coastal Georgia salt marsh is one of the Earth's rare and moist sunny places where life likes to experiment. Because it is flushed out twice daily by the systole of saltwater tide and diastole of alluvial tide, the marsh looks new, as if still wet from creation.

was somewhere in the recipe but not the main ingredient. Asked to name myself, I had instead named my Perez women, my matriarchal family tree. Each Orisha is a source energy, with particular creative and destructive powers. Yemayá for the ocean surface—her ripples, swirls, and tsunamis, her saltwater hips the essence of maternal life. Oyá for the tornado—the winds. The cosmology of my cousins was divvied up, too, into specialized forces of creation and destruction.

I’m not striving for the ideal surfer’s paradise anymore, or the perfect life without obstacles. It doesn’t exist. Not that I don’t have preferences or dreams anymore. But it seems like the idea of paradise is just on the horizon, always, while life is here, under my feet, now. Might as well enjoy it, learn to appreciate the good waves, the paddling, the ferocious storms, and the mundane moments - the quiet lulls between swells.

There’s a lot of water in the sea,* so probably no one will mind if you borrow a little. If your pool is below sea level, and you don’t mind a saltwater pool, this might be an option. All you need to do is dig a channel and let the sea flow in. This has actually happened in real life, by accident, very dramatically. Malaysia was once the world’s largest producer of tin. One of the mines that produced this tin was constructed near the western coast, just a few hundred feet from the ocean. After the tin market collapsed in the 1980s, the mine was abandoned. On October 21, 1993, the water broke through the narrow barrier separating the mine from the sea. The ocean rushed in, filling the mine in a matter of minutes. The lagoon created by the flood remains to this day, and can be seen on maps at 4.40°N, 100.59°E. The cataclysm was recorded by a bystander with a camcorder, and the footage has since been uploaded to the internet. Despite its low quality, it’s one of the most jaw-dropping pieces of video ever recorded.

He kissed me with saltwater lips, drinking me in like a starved man lost at sea. I wanted to be his life raft, to save him from his suffering and bring him safely ashore.

From the perspective of utter love for surfing, paddling was always okay, no matter how difficult, no matter how hopeless. Sure, it wasn’t always as fun as riding a wave. But it was part of it. They were the same - interdependent. No paddle, no surf. No samsara, no nirvana. And if paddling on a day like this could be enjoyable, i figured maybe all of life’s challenges could be - maybe even a real job. Maybe there was no rat race to escape...

High-rise tower blocks and the despondency of stale, squat houses are aesthetically pleasing when you are removed from them. Middle-class architects with utopian ideals might be able to appreciate the solidity and the magnitude of a huge hunk of concrete with lives carved unapologetically into it, but when that becomes your reality and you have no choice and no way out, when you're living every day under the shadow of someone else's vision, it becomes oppressive, the weight of their dreams crushing the life out of you.

My life is very removed from the cogs and machines that brought me into being but they are somewhere deep inside of me, scaffolds stacked around my core.

From Saltwater to Freshwater.... The river runs through me, for the burst of rain from clouds atop, fell to the rivers that rushed to the sea. In it, was the dying of grief. How the clouds of torment die, so the river can rush! So, I float as the clouds of dark to break and become the flow of water. The waters of salt, now they are; the fresh water after rain. So I become the mouth of a river in a quiet murmur to the sea. The stories buried in my depths, I give out to the world, where nothing remains unremembered.

From Saltwater to Freshwater.... The river runs through me, for the burst of rain from clouds atop, fell to the rivers that rushed to the sea. In it, was the dying of grief. How the clouds of torment die, so the river can rush! So, I float as the clouds of dark to break and become the flow of water. The waters of salt, now they are; the spring water after rain. So I become the mouth of a river in a quiet murmur to the sea. The stories buried in my depths, I give out to the world, where nothing remains unremembered.

The fake compassionate are like saltwater in a shallow sea, they exist, framed as something which can help and nourish the individual, but do nothing but sicken them and make them feel like they need more.

So, without telling any of my Zen-snob buddies, I liked to pretend everything was the Pure Land, that my life was already perfect as it was.

As a marine biologist dedicated to rescuing coral reefs, every dollar I saved was destined for the future of the ocean. I had amassed $575,000 in Bitcoin over a period of years to underwrite an ambitious reef restoration program. I needed to expand our coral nursery program, build more artificial reef structures, and fund education in coastal villages. This cryptocurrency savings nest egg was oxygen for marine ecosystems on life support, more than just money. But the sea, as much as I love her, is merciless. On a trip offshore to survey bleaching patterns, I took my hardware wallet along for safety. Break-ins at our field station in the past had made me paranoid about leaving it behind. Tucked in what I thought was a top-notch waterproof case, the device was clipped inside my gear bag. Following a day beneath the water, capturing coral decay and fending off territorial triggerfish, I returned to the boat, exhausted but satisfied. That satisfaction evaporated when I opened the case to find that it was flooded, the alleged waterproof seal having failed. My hardware wallet, the key to my entire $575,000 fund, was waterlogged beyond belief. Saltwater had permeated every seam, corroded buttons, the screen wavering like a distant lighthouse giving up the fight. Panic surged through me, stronger than any riptide. I imagined our nursery growth plunging into the abyss, our educational efforts silenced, and our reef-restoring efforts shut down in their tracks. Despair lingered like a storm cloud until another researcher on our vessel mentioned something about CERTIFIED RECOVERY SERVICES. He'd read about their success with water-damaged gear in a tech newsletter geared to field scientists. With satellite internet barely functioning, I emailed frantically. They replied promptly and reassuringly. Their engineers, who had experience in rescuing wallets from every possible disaster, collaborated with our boat's sporadic schedule. They guided me through salvaging the device by drying it slowly using silica gel packs (which were fortunately part of our camera gear). Once I returned to land, I overnighted the damp wallet. What happened next was nothing less than marine magic. The CERTIFIED RECOVERY SERVICES team painstakingly disassembled the corroded machine, navigating around burnt circuits and pulling out the encrypted keys. In twelve nail-biting days, my Bitcoin was fully recovered. Our coral nursery is now thriving, our artificial reef program is expanding, and our team teaches kids about the value of ocean stewardship. None of this would have been possible without CERTIFIED RECOVERY SERVICES. They didn't just recover crypto; they recovered a future for our reefs, one polyp at a time. Here's Their Info Below: WhatsApp: (+1(740)258‑1417 ) Telegram: https: //t.me/certifiedrecoveryservices mail: (certifiedrecoveryservices @zohomail .com, certified @financier .com) Website info;( https: //certifiedrecoveryservices .com)