Society Of The Snow Quotes

We study there a lot because... what other choice does society give us, right? It's Starbucks or death, sometimes.

This is what it means to be a woman in this world. Every step is a bargain with pain. Make your black deals in the black wood and decide what you’ll trade for power. For the opposite of weakness, which is not strength but hardness. I am a trap, but so is everything. Pick your price. I am a huckster with a hand in your pocket. I am freedom and I will eat your heart.

 It’s like you had a coming-out party,” Andrea said. “You’ve been presented to polite society, except now everybody wants to kill you.” “Spare me.” “Kate Daniels, a debutante.” Andrea grinned. “It’s not funny.” “It’s hilarious.” The smile slid off Andrea’s face and she vomited on the snow. “Karma,” I told her.

As soon as she was close, she whispered, "you've got to get out of here." "No, you've got to get out of here," he told her. "Go downstairs. Go now." "No," she countered. "You go." "Why?" he asked. "You tell me first." But before they could say another word, the last elevator slid slowly open and two men in masks rushed out. From the opposite side of the of the ballroom, shots rang out, rapid fire, piercing the ceiling, plaster falling onto the dance floor like snow. And then Hale and Macey whispered in unison, "Because of that.

Basement?' Hamish cried, then glanced at his brother. 'You hear this fellow? He thinks we can just go on down to the furnace and start tinkering?' Angus laughed. 'He probably wouldn't care at all if the whole place went boom, he wouldn't.' At this the guard bristled and stood up even straighter. 'Now see here---' 'No, you see, my good man. Out here, see, we've got snow. So in there, I'd bet, you've got heat. And where there's heat there's gas; and where there's gas there's...' Angus trailed off while his brother said, 'boom.

We need to look at why so many women believe a man is going to save us. It’s not because of evidence of saving. I haven’t seen a lot of dudes on white stallions pulling up to single women’s homes. In fact, I have seen most women get on their own damn stallion. It’s just male-dominated society that snows us into not noticing it’s we women doing the saving. We are the white stallion and we have to wait for no one but ourselves.

And with that, Kat closed her eyes. She didn't see the first flakes of snow fall outside her window. She didn't feel Hale cover her with a blanket. She was already fast asleep.

Like ´Bluebeard´, the fairy tale of ´Snow White´does not record a single, appalling crime, but testifies to a structural and endemic conflict in society that was political and social as well as personal, producing many, many instances of similar violence.

Rife's key realization was that there's no difference between modern culture and Sumerian. We have a huge workforce that is illiterate or alliterate and relies on TV-which is sort of an oral tradition. And we have a small, extremely literate power elite-the people who go into the Meatverse, basically-who understand that information is power, and who control society because they have this semimystical ability to speak magic computer languages.

How shallow is the stage on which this vast drama of human hates and joys and friendships is played! Whence do men draw this passion for eternity, flung by chance as they are upon a scarcely cooled bed of lava, threatened by the beginning by the deserts that are to be, under the constant menace of the snows? Their civilizations are but fragile gildings: a volcano can blot them out, a new sea, a sand-storm.

It’d be fun, you know. Just once. To wake up Christmas morning with snow on the ground and stockings full of presents that no one had to steal and a house that’s really home.” She reclaimed the teapot and slowly slipped back into the con. “That would be nice. Maybe, someday, we’ll steal that.” On

Look, the unseen bade him, the voice which now communicated with him who was the greatest of mankind, Septimus, lately taken from life to death, the Lord who had come to renew society, who lay like a coverlet, a snow blanket smitten only by the sun, for ever unwasted, suffering for ever, the scapegoat, the eternal sufferer, but he did not want it, he moaned, putting from him with a wave of his hand that eternal suffering, that eternal loneliness.

What fueled this hatred? Society.

..the Lord who had come to renew society, who lay like a coverlet, a snow blanket smitten only by the sun, for ever unwasted, suffering for ever, the scapegoat, the eternal sufferer...

Damned woman. Ever since she’d dropped into his arms last night, he’d been tied in knots. On one hand, desire gripped him. On the other, the need to turn her over his knee until she admitted it was the same for her rode him. On the third hand, if he had a third hand, lay the question of who she was. Why had he never seen her out in society? But more important, why was he so conflicted over this rude, irritating girl? Hell, that was like five hands. He’d have to be Kali to decipher his response to Liliana Claremont. Geoffrey Wentworth, Earl of Stratford

our revenue. Our delivery people— “Deliverators.” I shifted in the beanbag. “What?” “Deliverators. That’s what we’re calling them now. Clever right? I thought up the term.” “I thought Neal Stephenson did.” “Who?” “He’s a writer. He wrote Snow Crash.” “And that’s, what, a Frozen sequel?

George Templeton Strong, a wealthy attorney and leader of high society, missed the old man. “Osawatomie John Brown,

Minimalism began as an art movement before branching off into other cultural sectors of society, including the music and fashion industry

Rarely, rarely comest thou, Spirit of Delight! Wherefore hast thou left me now Many a day and night? Many a weary night and day 'Tis since thou art fled away. How shall ever one like me Win thee back again? With the joyous and the free Thou wilt scoff at pain. Spirit false! thou hast forgot All but those who need thee not. As a lizard with the shade Of a trembling leaf, Thou with sorrow art dismayed; Even the sighs of grief Reproach thee, that thou art not near, And reproach thou wilt not hear. Let me set my mournful ditty To a merry measure;-- Thou wilt never come for pity, Thou wilt come for pleasure; Pity then will cut away Those cruel wings, and thou wilt stay. I love all that thou lovest, Spirit of Delight! The fresh Earth in new leaves dressed, And the starry night; Autumn evening, and the morn When the golden mists are born. I love snow and all the forms Of the radiant frost; I love waves, and winds, and storms, Everything almost Which is Nature's, and may be Untainted by man's misery. I love tranquil solitude, And such society As is quiet, wise, and good; Between thee and me What difference? but thou dost possess The things I seek, not love them less. I love Love--though he has wings, And like light can flee, But above all other things, Spirit, I love thee-- Thou art love and life! O come! Make once more my heart thy home!

The vicar's organized a snow-shoveling party." "But why?" I asked. It didn't make sense. If all the roads were closed, what use was it clearing a way to the front door? "Because," said Aunt Felicity's voice behind me, "it is a well-known fact that more than two men shut up together in an enclosed space for more than an hour constitute a hazard to society. If unpleasantness is to be avoided, they must be made to go outdoors and work off their animal spirits.

Youth enwrapped them; the song of Phaethon announced passion requited, love attained. But they were conscious of a love more mysterious than this. The song died away; they heard the river, bearing down the snows of winter into the Mediterranean.

I shall not want Society in Heaven, Lucretia Borgia shall be my Bride; Her anecdotes will be more amusing Than Pipit’s experience could provide. I shall not want Pipit in Heaven: Madame Blavatsky will instruct me In the Seven Sacred Trances; Piccarda de Donati will conduct me. . . . . . But where is the penny world I bought To eat with Pipit behind the screen? The red-eyed scavengers are creeping From Kentish Town and Golder’s Green; Where are the eagles and the trumpets? Buried beneath some snow-deep Alps. Over buttered scones and crumpets Weeping, weeping multitudes Droop in a hundred A.B.C.’s.

Am I drunk?" he asked Crewcut. "You're not drunk, Boss," Crewcut replied. "How could a superior individual like you be drunk? People around here who get drunk are the dregs of society, illiterates, uncouth people. Highbrow folks, those of the 'spring snow,' cannot get drunk. You're a highbrow, therefore you cannot be drunk.

She was just in the process of proving them all desperately wrong. But at this phase, the all-male society of bitheads that made up the power structure of Black Sun Systems said that the face problem was trivial and superficial. It was, of course, nothing more than sexism, the especially virulent type espoused by male techies who sincerely believe that they are too smart to be sexists.

What makes one Sumerian city better than another one? A bigger ziggurat? A better football team?" "Better me." "What are me?" "Rules or principles that control the operation of society, like a code of laws, but on a more fundamental level." "I don't get it." "That is the point. Sumerian myths are not 'readable' or 'enjoyable' in the same sense that Greek and Hebrew myths are. They reflect a fundamentally different consciousness from ours.

Rife's key realization was that there's no difference between modern culture and Sumerian. We have a huge workforce that is illiterate or alliterate and relies on TV—which is sort of an oral tradition. And we have a small, extremely literate power elite—the people who go into the Metaverse, basically—who understand that information is power, and who control society because they have this semimystical ability to speak magic computer languages.

In our society (that is, advanced western society) we have lost even the pretence of a common culture. Persons educated with the greatest intensity we know can no longer communicate with each other on the plane of their major intellectual concern. This is serious for our creative, intellectual and, above all, normal life. It is leading us to interpret the past wrongly, to misjudge the “present, and to deny our hopes of the future. It is making it difficult or impossible for us to take good action.

Kiyoaki and Honda were perhaps as different in their makuep as the flower and the leaf of a single plant. Kiyoaki was incapable of hiding his true nature, and he was defenceless against society's power to inflict pain. His still unawakened sensuality lay dormant within him, unprotected as a puppy in a March rain, body shivering, eyes and nose pelted with water. Honda, on the other hand, had quite early in life grasped where the danger lay, choosing to shelter from all storms, whatever their attraction.

I recognised just how different Alexander was from children raised in Britain. The most obvious distinctions were his maturity and broadness of view. He hadn't lost his innocence or childish ability to play, but he enjoyed conversations with adults, and he saw no problem in playing with any child of any age. He was wonderfully gentle with the little ones. He was never fazed by differences, and cultural diversity was of interest rather than a reason for prejudice, though, - like our Nepali friends - he liked to classify people.

And by virtue of this relation, the concrete quality seems to represent a negation as well as realization of the universal. Snow is white but not "whiteness"; a girl may be beautiful, even a beauty, but not "beauty"; a country may be free (in comparison with others) because its people have certain liberties, but it is not the very embodiment of freedom. Moreover, the concepts are meaningful only in experienced contrast with their opposites: white with not white, beautiful with not beautiful. Negative statements can sometimes be translated into positive ones: "black" or "grey" for "not white," "ugly" for "not beautiful.

The most visible effect of global warming in Montana, and perhaps anywhere in the world, is in Glacier National Park. While glaciers all over the world are in retreat—on Mt. Kilimanjaro, in the Andes and Alps, on the mountains of New Guinea, and around Mt. Everest—the phenomenon has been especially well studied in Montana because its glaciers are so accessible to climatologists and tourists. When the area of Glacier National Park was first visited by naturalists in the late 1800s, it contained over 150 glaciers; now, there are only about 35 left, mostly at just a small fraction of their first-reported size. At present rates of melting, Glacier National Park will have no glaciers at all by the year 2030. Such declines in the mountain snowpack are bad for irrigation systems, whose summer water comes from melting of the snow

The first and last lesson of the useful arts is that Nature tyrannizes over our works. They must be conformed to her law, or they will be ground to powder by her omnipresent activity. Nothing droll, nothing whimsical will endure. Nature is ever interfering with Art. You cannot build your house or pagoda as you will, but as you must. There is a quick bound set to your captice. The leaning tower can only lean so far. The verandah or pagoda roof can curve upward only to a certain point. The slope of your roof is determined by the weight of snow. It is only within narrow limits that the discretion of the architect may range: gravity, wind, sun, rain, the size of men and animals, and such like, have more to say than he. It is the law of fluids that prescribes the shape of the boat, — keel, rudder, and bows, — and, in the finer fluid above, the form and tackle of the sails. Man seems to have no option about his tools, but merely the necessity to learn from Nature what will fit best, as if he were fitting a screw or a door.

It was the ultimate sacrilege that Jesus Christ, the very Son of God, was rejected and even put to death. And it continues. In many parts of the world today we see a growing rejection of the Son of God. His divinity is questioned. His gospel is deemed irrelevant. In day-to-day life, His teachings are ignored. Those who legitimately speak in His name find little respect in secular society. If we ignore the Lord and His servants, we may just as well be atheists—the end result is practically the same. It is what Mormon described as typical after extended periods of peace and prosperity: “Then is the time that they do harden their hearts, and do forget the Lord their God, and do trample under their feet the Holy One” (Helaman 12:2). And so we should ask ourselves, do we reverence the Holy One and those He has sent? Some years before he was called as an Apostle himself, Elder Robert D. Hales recounted an experience that demonstrated his father’s sense of that holy calling. Elder Hales said: "Some years ago Father, then over eighty years of age, was expecting a visit from a member of the Quorum of the Twelve Apostles on a snowy winter day. Father, an artist, had painted a picture of the home of the Apostle. Rather than have the painting delivered to him, this sweet Apostle wanted to go personally to pick the painting up and thank my father for it. Knowing that Father would be concerned that everything was in readiness for the forthcoming visit, I dropped by his home. Because of the depth of the snow, snowplows had caused a snowbank in front of the walkway to the front door. Father had shoveled the walks and then labored to remove the snowbank. He returned to the house exhausted and in pain. When I arrived, he was experiencing heart pain from overexertion and stressful anxiety. My first concern was to warn him of his unwise physical efforts. Didn’t he know what the result of his labor would be? "'Robert,' he said through interrupted short breaths, 'do you realize an Apostle of the Lord Jesus Christ is coming to my home? The walks must be clean. He should not have to come through a snowdrift.' He raised his hand, saying, 'Oh, Robert, don’t ever forget or take for granted the privilege it is to know and to serve with Apostles of the Lord.'" [In CR, April 1992, 89; or “Gratitude for the Goodness of God,” Ensign, May 1992, 64] I think it is more than coincidence that such a father would be blessed to have a son serve as an Apostle. You might ask yourself, “Do I see the calling of the prophets and apostles as sacred? Do I treat their counsel seriously, or is it a light thing with me?” President Gordon B. Hinckley, for instance, has counseled us to pursue education and vocational training; to avoid pornography as a plague; to respect women; to eliminate consumer debt; to be grateful, smart, clean, true, humble, and prayerful; and to do our best, our very best. Do your actions show that you want to know and do what he teaches? Do you actively study his words and the statements of the Brethren? Is this something you hunger and thirst for? If so, you have a sense of the sacredness of the calling of prophets as the witnesses and messengers of the Son of God.

However mean your life is, meet it and live it; do not shun it and call it hard names. It is not so bad as you are. It looks poorest when you are richest. The fault-finder will find faults even in paradise. Love your life, poor as it is. You may perhaps have some pleasant, thrilling, glorious hours, even in a poor-house. The setting sun is reflected from the windows of the alms-house as brightly as from the rich man’s abode; the snow melts before its door as early in the spring. I do not see but a quiet mind may live as contentedly there, and have as cheering thoughts, as in a palace. The town’s poor seem to me often to live the most independent lives of any. May be they are simply great enough to receive without misgiving. Most think that they are above being supported by the town; but it oftener happens that they are not above supporting themselves by dishonest means, which should be more disreputable. Cultivate poverty like a garden herb, like sage. Do not trouble yourself much to get new things, whether clothes or friends. Turn the old; return to them. Things do not change; we change. Sell your clothes and keep your thoughts. God will see that you do not want society.

However mean your life is, meet it and live it; do not shun it and call it hard names. It is not so bad as you are. It looks poorest when you are richest. The fault-finder will find faults even in paradise. Love your life, poor as it is. You may perhaps have some pleasant, thrilling, glorious hours, even in a poorhouse. The setting sun is reflected from the windows of the almshouse as brightly as from the rich man’s abode; the snow melts before its door as early in the spring. I do not see but a quiet mind may live as contentedly there, and have as cheering thoughts, as in a palace. The town’s poor seem to me often to live the most independent lives of any. Maybe they are simply great enough to receive without misgiving. Most think that they are above being supported by the town; but it oftener happens that they are not above supporting themselves by dishonest means, which should be more disreputable. Cultivate poverty like a garden herb, like sage. Do not trouble yourself much to get new things, whether clothes or friends. Turn the old; return to them. Things do not change; we change. Sell your clothes and keep your thoughts. God will see that you do not want society. If I were confined to a corner of a garret all my days, like a spider, the world would be just as large to me while I had my thoughts about me. The philosopher said: “From an army of three divisions one can take away its general, and put it in disorder; from the man the most abject and vulgar one cannot take away his thought.” Do not seek so anxiously to be developed, to subject yourself to many influences to be played on; it is all dissipation. Humility like darkness reveals the heavenly lights. The shadows of poverty and meanness gather around us, “and lo! creation widens to our view.” We are often reminded that if there were bestowed on us the wealth of Croesus, our aims must still be the same, and our means essentially the same. Moreover, if you are restricted in your range by poverty, if you cannot buy books and newspapers, for instance, you are but confined to the most significant and vital experiences; you are compelled to deal with the material which yields the most sugar and the most starch. It is life near the bone where it is sweetest. You are defended from being a trifler. No man loses ever on a lower level by magnanimity on a higher. Superfluous wealth can buy superfluities only. Money is not required to buy one necessary of the soul.

However mean your life is, meet it and live it; do not shun it and call it hard names. It is not so bad as you are. It looks poorest when you are richest. The fault-finder will find faults even in paradise. Love your life, poor as it is. You may perhaps have some pleasant, thrilling, glorious hours, even in a poorhouse. The setting sun is reflected from the windows of the almshouse as brightly as from the rich man’s abode; the snow melts before its door as early in the spring. I do not see but a quiet mind may live as contentedly there, and have as cheering thoughts, as in a palace. The town’s poor seem to me often to live the most independent lives of any. Maybe they are simply great enough to receive without misgiving. Most think that they are above being supported by the town; but it oftener happens that they are not above supporting themselves by dishonest means, which should be more disreputable. Cultivate poverty like a garden herb, like sage. Do not trouble yourself much to get new things, whether clothes or friends. Turn the old; return to them. Things do not change; we change. Sell your clothes and keep your thoughts. God will see that you do not want society. If I were confined to a corner of a garret all my days, like a spider, the world would be just as large to me while I had my thoughts about me.

However mean your life is, meet it and live it; do not shun it and call it hard names. It is not so bad as you are. It looks poorest when you are richest. The fault-finder will find faults even in paradise. Love your life, poor as it is. You may perhaps have some pleasant, thrilling, glorious hours, even in a poor-house. The setting sun is reflected from the windows of the alms-house as brightly as from the rich man’s abode; the snow melts before its door as early in the spring. I do not see but a quiet mind may live as contentedly there, and have as cheering thoughts, as in a palace. The town’s poor seem to me often to live the most independent lives of any. May be they are simply great enough to receive without misgiving. Most think that they are above being supported by the town; but it oftener happens that they are not above supporting themselves by dishonest means, which should be more disreputable. Cultivate poverty like a garden herb, like sage. Do not trouble yourself much to get new things, whether clothes or friends. Turn the old; return to them. Things do not change; we change. Sell your clothes and keep your thoughts. God will see that you do not want society. If I were confined to a corner of a garret all my days, like a spider, the world would be just as large to me while I had my thoughts about me.

She Is Remarkable Salute to the woman who knows who she is And why she is who she is A powerful being Once thrown into the deep end of the ocean But swam her way back to shore She never stops moving forward Nothing can ever pull her backwards Such a brave warrior Shout out to the superwoman Determined to change the status quo Because she feels the need to do so Just like an eagle She soars higher and higher As the wind blows stronger She does not let anything deter her From reaching another level in life Thumbs up to an amazing woman A great force to be reckoned with That committed Mother on the street Who trades from sunrise to sunset Trying to make ends meet Oh, she has a heart so big Being mindful that come snow or sunshine She has mouths to feed I revere this gifted woman Who uses her creativity To make an impact in society Despite the uniqueness of her talent She remains a trendsetter It could be the potter in whose hands clay becomes magic The miner who touches gold, before it even gets sold to the markets Or the strategist who sits in high-level meetings, making sure organisations do not collapse A special mention to the special woman Who chooses not to give up She understands that others look up to her The smart lady out there, with a clear vision She makes things happen for her family, community, and the world at large She deserves a badge of honour Because she is remarkable!

He thinks of Tyndale in the bleach fields, his human sins whited-out, speaking from within a haze of smoke. He thinks of the river at Advent, its frozen path. There is a poet who writes of winter wars, where sound is frozen. The soil beneath the snow seals in the noise of stampeding feet, the clank of harness, the pleas of prisoners, the groans of the dying. When the first rays of spring warm the ground, the misery begins to thaw. Groans and cries are unloosed, and last season's blood makes the waters foul. Now Tyndale has put on the armour of light. On the last day he will rise in a silver mist, with the broken and the burned, men and women remaking themselves from the ash pile: with Little Bilney and young John Frith, with the lawyers and the scholars and those who could barely read or read not at all but only listen; with Richard Hunne who was hanged in the Lollards Tower, and all those martyrs from the years before we were born, who set forth Wyclif's book. He will clasp hands with Joan Boughton, whom he, the Lord Privy Seal, saw burned to bone when he was a boy. In those blessed days the whole of creation will shine, but till then we see through a glass darkly, not face to face. Somewhere - or Nowhere, perhaps - there is a society ruled by philosophers. They have clean hands and pure hearts. But even in the metropolis of light there are midden and manure-heaps, swarming with flies. Even in the republic of virtue you need a man who will shovel up the shit, and somewhere it is written that Cromwell is his name.

The first time he saw her, he formed an impression that did not change for many years: She was a dour, bookish, geeky type who dressed like she was interviewing for a job as an accountant at a funeral parlor. At the same time, she had a flamethrower tongue that she would turn on people at the oddest times, usually in some grandiose, earth-scorching retaliation for a slight or breach of etiquette that none of the other freshmen had even perceived. It wasn't until a number of years later, when they both wound up working at Black Sun Systems, Inc., that he put the other half of the equation together. At the time, both of them were working on avatars. He was working on bodies, she was working on faces. She was the face department, because nobody thought that faces were all that important -- they were just flesh-toned busts on top of the avatars. She was just in the process of proving them all desperately wrong. But at this phase, the all-male society of bit-heads that made up the power structure of Black Sun Systems said that the face problem was trivial and superficial. It was, of course, nothing more than sexism, the especially virulent type espoused by male techies who sincerely believe that they are too smart to be sexists. That first impression, back at the age of seventeen, was nothing more than that -- the gut reaction of a post-adolescent Army brat who had been on his own for about three weeks. His mind was good, but he only understood one or two things in the whole world --samurai movies and the Macintosh -- and he understood them far, far too well. It was a worldview with no room for someone like Juanita.

Why, exactly, is Marduk handing Hammurabi a one and a zero in this picture?" Hiro asks. "They were emblems of royal power," the Librarian says. "Their origin is obscure." "Enki must have been responsible for that one," Hiro says. "Enki's most important role is as the creator and guardian of the me and the gis-hur, the 'key words' and 'patterns' that rule the universe." "Tell me more about the me." "To quote Kramer and Maier again, '[They believed in] the existence from time primordial of a fundamental, unalterable, comprehensive assortment of powers and duties, norms and standards, rules and regulations, known as me, relating to the cosmos and its components, to gods and humans, to cities and countries, and to the varied aspects of civilized life.'" "Kind of like the Torah." "Yes, but they have a kind of mystical or magical force. And they often deal with banal subjects -- not just religion." "Examples?" "In one myth, the goddess Inanna goes to Eridu and tricks Enki into giving her ninety-four me and brings them back to her home town of Uruk, where they are greeted with much commotion and rejoicing." "Inanna is the person that Juanita's obsessed with." "Yes, sir. She is hailed as a savior because 'she brought the perfect execution of the me.'" "Execution? Like executing a computer program?" "Yes. Apparently, they are like algorithms for carrying out certain activities essential to the society. Some of them have to do with the workings of priesthood and kingship. Some explain how to carry out religious ceremonies. Some relate to the arts of war and diplomacy. Many of them are about the arts and crafts: music, carpentry, smithing, tanning, building, farming, even such simple tasks as lighting fires." "The operating system of society." "I'm sorry?" "When you first turn on a computer, it is an inert collection of circuits that can't really do anything. To start up the machine, you have to infuse those circuits with a collection of rules that tell it how to function. How to be a computer. It sounds as though these me served as the operating system of the society, organizing an inert collection of people into a functioning system." "As you wish. In any case, Enki was the guardian of the me." "So he was a good guy, really." "He was the most beloved of the gods." "He sounds like kind of a hacker.

Get used to it. The weather may feel like science fiction, but the science underlying it is very real and mundane. It takes only a small increase in global average temperatures to have a big effect on weather, because what drives the winds and their circulation patterns on the surface of the earth are differences in temperature. So when you start to change the average surface temperature of the earth, you change the wind patterns—and then before you know it, you change the monsoons. When the earth gets warmer, you also change rates of evaporation—which is a key reason we will get more intense rainstorms in some places and hotter dry spells and longer droughts in others. How can we have both wetter and drier extremes at the same time? As we get rising global average temperatures and the earth gets warmer, it will trigger more evaporation from the soil. So regions that are already naturally dry will tend to get drier. At the same time, higher rates of evaporation, because of global warming, will put more water vapor into the atmosphere, and so areas that are either near large bodies of water or in places where atmospheric dynamics already favor higher rates of precipitation will tend to get wetter. We know one thing about the hydrologic cycle: What moisture goes up must come down, and where more moisture goes up, more will come down. Total global precipitation will probably increase, and the amount that will come down in any one storm is expected to increase as well—which will increase flooding and gully washers. That’s why this rather gentle term “global warming” doesn’t capture the disruptive potential of what lies ahead. “The popular term ‘global warming’ is a misnomer,” says John Holdren. “It implies something uniform, gradual, mainly about temperature, and quite possibly benign. What is happening to global climate is none of those. It is uneven geographically. It is rapid compared to ordinary historic rates of climatic change, as well as rapid compared to the adjustment times of ecosystems and human society. It is affecting a wide array of critically important climatic phenomena besides temperature, including precipitation, humidity, soil moisture, atmospheric circulation patterns, storms, snow and ice cover, and ocean currents and upwellings. And its effects on human well-being are and undoubtedly will remain far more negative than positive. A more accurate, albeit more cumbersome, label than ‘global warming’ is ‘global climatic disruption.’ 

Sumerian culture -- the society based on me -- was another manifestation of the metavirus. Except that in this case, it was in a linguistic form rather than DNA." "Excuse me," Mr. Lee says. "You are saying that civilization started out as an infection?" "Civilization in its primitive form, yes. Each me was a sort of virus, kicked out by the metavirus principle. Take the example of the bread-baking me. Once that me got into society, it was a self-sustaining piece of information. It's a simple question of natural selection: people who know how to bake bread will live better and be more apt to reproduce than people who don't know how. Naturally, they will spread the me, acting as hosts for this self-replicating piece of information. That makes it a virus. Sumerian culture -- with its temples full of me -- was just a collection of successful viruses that had accumulated over the millennia. It was a franchise operation, except it had ziggurats instead of golden arches, and clay tablets instead of three-ring binders. "The Sumerian word for 'mind,' or 'wisdom,' is identical to the word for 'ear.' That's all those people were: ears with bodies attached. Passive receivers of information. But Enki was different. Enki was an en who just happened to be especially good at his job. He had the unusual ability to write new me -- he was a hacker. He was, actually, the first modern man, a fully conscious human being, just like us. "At some point, Enki realized that Sumer was stuck in a rut. People were carrying out the same old me all the time, not coming up with new ones, not thinking for themselves. I suspect that he was lonely, being one of the few -- perhaps the only -- conscious human being in the world. He realized that in order for the human race to advance, they had to be delivered from the grip of this viral civilization. "So he created the nam-shub of Enki, a countervirus that spread along the same routes as the me and the metavirus. It went into the deep structures of the brain and reprogrammed them. Henceforth, no one could understand the Sumerian language, or any other deep structure-based language. Cut off from our common deep structures, we began to develop new languages that had nothing in common with each other. The me no longer worked and it was not possible to write new me. Further transmission of the metavirus was blocked." "Why didn't everyone starve from lack of bread, having lost the bread-making me?" Uncle Enzo says. "Some probably did. Everyone else had to use their higher brains and figure it out. So you might say that the nam-shub of Enki was the beginnings of human consciousness -- when we first had to think for ourselves. It was the beginning of rational religion, too, the first time that people began to think about abstract issues like God and Good and Evil. That's where the name Babel comes from. Literally it means 'Gate of God.' It was the gate that allowed God to reach the human race. Babel is a gateway in our minds, a gateway that was opened by the nam-shub of Enki that broke us free from the metavirus and gave us the ability to think -- moved us from a materialistic world to a dualistic world -- a binary world -- with both a physical and a spiritual component.

Company Team Buildingis a tool that can help inside inspiring a team for that satisfaction associated with organizational objectives. Today?azines multi-cultural society calls for working in a harmonious relationship with assorted personas, particularly in global as well as multi-location companies. Business team building events strategies is a way by which team members tend to be met towards the requirements of the firm. They help achieve objectives together instead of working on their particular. Which are the benefits of company team building events? Team building events methods enhance conversation among co-workers. The huge benefits include improved upon morality as well as management skills, capacity to handle difficulties, and much better understanding of work environment. Additional positive aspects would be the improvements inside conversation, concentration, decision making, party problem-solving, and also reducing stress. What are the usual signs that reveal the need for team building? The common signs consist of discord or even hostility between people, elevated competitors organizations between staff, lack of function involvement, poor decision making abilities, lowered efficiency, as well as poor quality associated with customer care. Describe different methods of business team development? Company team development experts as well as person programs on ?working collaboratively? can supply different ways of business team building. An important method of business team building is actually enjoyment routines that want communication between the members. The favored activities are fly-fishing, sailing regattas, highway rallies, snow boarding, interactive workshops, polls, puzzle game titles, and so forth. Each one of these routines would help workers be competitive and hone their own side considering abilities. Just what services are offered by the team building events trainers? The majority of the coaches offer you enjoyable functions, coming from accommodation to be able to dishes and much more. The actual packages include holiday packages, rope courses, on-going business office video games, and also ice-breakers. Coaching fees would depend on location, number of downline, classes, and sophistication periods. Special discounts are available for long-term deals of course, if the quantity of associates will be higher. Name some well-known corporate team development event providers within the U.Utes. Several well-liked companies are Accel-Team, Encounter Based Studying Inc, Performance Supervision Organization, Team development Productions, The education Haven Incorporated, Enterprise Upwards, Group Contractors In addition, and Team development USA.If you want to find out more details, make sure you Clicking Here

Z ipes’s concerns overlap with those of feminists such as Marcia Lieberman, Karen Rowe, Sandra Gilbert, Susan Gubar, and, to a lesser extent, Ruth B. Bottigheimer, who diagnose fairy tales as symptoms of their cultures’ misogynistic traditions.11 For feminists, the fairy tales favored by a given society reflect its gender biases. Accordingly, Amer- icans’ Disney-abetted passion for “Cinderella,” “Sleeping Beauty,” “Snow White,” and “Beauty and the Beast” testifies to our culture’s expediently sexist projection of women as passively compliant, self- sacrificing, beauty-obsessed creatures devoid of agency.12 The inclu- sion of Russian fairy tales in Western feminists’ sphere of reference would necessitate a modification of their critique, for, Russian society’s notorious ageless sexism notwithstanding, some of Russia’s favorite tales (“The Feather of Finist the Bright Falcon,” “The Maiden Tsar,” and “The Frog Princess”) reverse the gender roles in the hackneyed paradigm that feminists deem generically quintessential.

I have seen most women get on their own damn stallion. It’s just male-dominated society that snows us into not noticing it’s we women doing the saving. We are the white stallion and we have to wait for no one but ourselves.

The difference between Franklin’s unconventional work and Abagnale’s was that the former managed to create value for others while the latter cheated others. Franklin’s approach was a lateral solution to the unfairness of present convention. Abagnale’s, however entertaining, was a con, and he paid for it. And that’s the difference between rapid, but short-term gains, which I call shortcuts, and sustainable success achieved quickly through smart work, or smartcuts. Whereas by dictionary definition shortcuts can be amoral, you can think of smartcuts as shortcuts with integrity. Working smarter and achieving more—without creating negative externalities. Abagnale took shortcuts and regretted it. Franklin used smartcuts and got his face on a $ 100 bill. After being released from prison, Abagnale spent three decades repaying his debt to society, working for the FBI, without pay. Eventually, he started a security business, met his future wife while on undercover assignment, and had three kids. “True success is not defined by how much money do I make, how well do I speak, how well do I deal with the subjects I deal with,” he says. “But how great of a father I am.” As we explore the unconventional behavior of history’s overachievers in Smartcuts, I hope we’ll keep Abagnale’s lesson in mind. To some people, success means wealth. To others it means recognition, popularity, or promotions; it means free time, inventing products, growing businesses, making breakthroughs at work. Those can all be good things, and in this book, we’ll look at people and companies that achieved big things in the above categories. But I’m convinced that true success has more to do with our becoming better people and building a better world while we do these things than it does with the size of our bank accounts.

the one with the lower rate. A few unique things to see in Stockholm include the Nobelmuseet, the Nobel Museum, which tells of the creation of the Nobel Prize and the creativity of its laureates, and the Spiritmuseet, where you can learn about the nation’s complicated relationship with alcohol. Sweden is associated with design (and not just Ikea) and many shops sell Swedish‐only design. Oudoor activities in summer include hiking trails through the islands and archipelago. Winter activities stretch to cross‐country skiing, ice skating and snow hiking. Nightlife is expensive, cover charges to bars can be high and, bizarrely, the minimum age for drinking varies in an arbitrary fashion as it is up to each establishment to make its own decision – it can be anything from 17 to 27. So take identification with you. There are two airports serving Stockholm. Arlanda is 40 kms north of the city and serves main airlines. Skavsta, 100 kms to the south, serves the budget airlines. Both airports have coaches to take visitors directly to the city centre. Downside: Many independently owned restaurants and cafes close for holidays between July and August which can limit the range of places to eat. To read: The Girl with the Dragon Tattoo by Stieg Larsson. This trilogy of a financial journalist and the tattooed genius with a motive to fight the dark right‐wing forces of Swedish society romped through the bestseller lists.

like this for perhaps twenty-five years, and I hadn’t exactly been an ace back then. I found myself looking down a vast, broken plain of snow, steeply inclined. It seemed to go on down for ever until the slope itself was lost to view in a boiling sea of cloud impossibly far below. Now, I’m not a nervous person at all, but my legs and knees, which were already quivering from the muscular exertion of the climb, began at that point to quake, literally, with fear. Nearly everybody had already set off, and were little more than dots far below by the time I had steeled my courage sufficiently to launch myself down the slope. I reckoned no harm could come to me if I just kept it slow, but within seconds I

When will society learn it’s not our looks that make women such powerful creatures, it’s our minds, hearts and souls?

I’ve blown my cover,” I told him. “Now every weirdo with a drop of power will be coming over to investigate.” “It’s like you had a coming-out party,” Andrea said. “You’ve been presented to polite society, except now everybody wants to kill you.” “Spare me.” “Kate Daniels, a debutante.” Andrea grinned. “It’s not funny.” “It’s hilarious.” The smile slid off Andrea’s face and she vomited on the snow. “Karma,” I told her.

The paradox is that real peace only comes when we stop pursuing it.

Disappointment is a land to which women journey, my dear.

Going to Moscow was a dream for us,' Ilich said years later. He and his younger brother started the course within weeks of Soviet tanks rolling into Czechoslovakia to crush the heady 'Prague Spring'. But they soon found that discipline at the cosmopolitan university, whose 6000 students were all selected through the Communist Party of their country of origin, was as stifling as its modernist architecture. Drab grey concrete blocks squatted around a charmless artificial pond. The only dash of colour was a map of the world painted on to the façade of one block in a valiant attempt to symbolise the ideals of the university: from an open book, symbol of learning, a torch emerges, issuing multicoloured flames that spread like waves across the planisphere. Perhaps Ilich drew some comfort from glancing up at the mural as, huddled against the rigours of the Russian winter and wearing a black beret in tribute to Che Guevara who had died riddled by bullets in October of the previous year, he trudged across the bleak square on his way to lectures. Coincidentally, the base of the flame is very close to Venezuela. Rules and regulations governed virtually every aspect of Ilich's life from the moment he started the first year's induction course, which was designed to flesh out his knowledge of the Russian language and introduce him to the delights of Marxist society before he launched into his chosen subjects, languages and chemistry. Like father, like son. Ilich rebelled against the rules, preferring to spend his time chasing girls. He would often crawl back to his room drunk. His professors at the university, some of them children of Spanish Civil War veterans who had sought refuge in Moscow, were unimpressed by his academic performance. 'His name alone, Ilich Ramírez Sánchez, was so strange that people were curious about him,' relates Kirill Privalov, a journalist on the newspaper Druzhba (Friendship) which was printed at the small university press, and an acquaintance of Ilich. The Venezuelan's escapades, wildly excessive by the standards of the university, only fanned people's interest. 'llich was not at all the typical student sent by his country's Communist Party, nothing to do with the good little soldier of Mao who laboured in the fields every summer. He was a handsome young man although his cheeks looked swollen, and he was a great bon viveur. Flush with cash sent by his parents, Ilich could afford to spend lavishly on whisky and champagne in the special stores that only accepted payment in hard currencies and which were off-limits to most people. More Russian than the Russians, the privileged student and his friends would throw over their shoulders not only empty glasses but bottles as well. The university authorities, frustrated in their attempts to impose discipline on Ilich, reasoned that his freedom of action would be drastically limited if the allowance that his father sent him were reduced. But when they asked Ramírez Navas to be less generous, the father, piqued, retorted that his son had never wanted for anything. 'The university had a sort of vice squad, and at night students were supposed either to study or sleep,' recounts Privalov. "One night the patrol entered Ilich's room and saw empty bottles of alcohol and glasses on the table, but he was apparently alone. The squad opened the cupboard door and a girl who was completely drunk fell out. She was naked and was clutching her clothes in her hands. They asked her what she was doing there and she answered: 'I feel pity for the oppressed.' She was obviously a prostitute. Another time, and with another girl, Ilich didn't bother to hide her in the cupboard. He threw her out of the window. This one was fully dressed and landed in two metres of snow a foor or two below. She got up unhurt and shouted abuse at him.

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The Society likes to keep things from us, but the wind doesn’t care what we know. It brings hints of what has happened as we slip farther into the canyon—the smell of smoke and a white substance that falls on us. White ash. I don’t for one moment think that it’s snow.

Yes! believers everywhere are stones in the spiritual house, broken perhaps into conformity, or chiselled into beauty by successive strokes of trial; and wherever they are, in the hut or in the ancestral hall, in the climates of the snow or of the sun, whether society hoot them or honour them, whether they wrap themselves in delicate apparelling, or, in rugged homespun, toil all day for bread, they are parts of the true temple which God esteems higher than cloistered crypt or stately fane, and the top stone of which shall hereafter be brought on with joy.

Liliana Claremont entered the cottage through the kitchen, muffling the click of the latch with her wool scarf. She had no wish to wake Carsons, her butler and all-around manservant. She’d given the rest of the staff holiday since she wasn’t expected back for a fortnight yet. But after the Royal Society rejected her paper on the possible isolation of chemicals from plant life, she couldn’t stomach staying in London another moment.

Where the mind is without pain Where knowledge is gain; With you, life is not vain Where hate is a burden Faith in humanity is not entwine The traces of you is me I am you and you are me Where dreams are not met Where the sun set and yet; we still strive towards perfection; Where the clear stream of democracy has not lost its way into a struggling nation frozen snow of dead end; The traces of you is found with in young soul that rise up with faith and knowing that positive activism is the way to create a just society.

Some way from the library there was a small wooded area, and hidden among the trees was Mother Snow’s Book Café.

Marco Cirrini had been skiing on the north face of Bald Slope Mountain since he was a boy, using the old skis his father brought with him from Italy. The Cirrinis had shown up out of nowhere, walking into town in the middle of winter, their hair shining like black coal in the snow. They never really fit in. Marco tried, though. He tried by leading groups of local boys up the mountain in the winter, showing them how to make their own skis and how to use them. He charged them pennies and jars of bean chutney and spiced red cabbage they would sneak out of their mothers' sparse pantries. When he was nineteen, he decided he could take this one step further. He could make great things happen in the winter in Bald Slope. Cocky, not afraid of hard work and handsome in that mysterious Mediterranean way that excluded him from mountain society, he gathered investors from as far away as Asheville and Charlotte to buy the land. He started construction on the lodge himself while the residents of the town scoffed. They were the sweet cream and potatoes and long-forgotten ballads of their English and Irish and Scottish ancestors, who settled the southern Appalachians. They didn't want change. It took fifteen years, but the Bald Slope Ski Resort was finally completed and, much to everyone's surprise, it was an immediate success. Change was good! Stores didn't shut down for the winter anymore. Bed-and-breakfasts and sports shops and restaurants sprouted up. Instead of closing up their houses for the winter, summer residents began to rent them out to skiers. Some summer residents even decided to move to Bald Slope permanently, moving into their vacation homes with their sleeping porches and shade trees, thus forming the high society in Bald Slope that existed today. Marco himself was welcomed into this year-round society. He was essentially responsible for its formation in the first place, after all. Finally it didn't matter where he came from. What mattered was that he saved Bald Slope by giving it a winter economy, and he could do no wrong. This town was finally his.

For one thing, possibly this war has more profoundly shaken the Chinese clan-family system than any previous catastrophe. Of course, the system is not unique to China but characteristic of many feudal and semi-feudal societies surviving in Asia. It is still vigorous in India and is probably stronger in Japan, with peculiar differences, than in China. Total war imposed on the individual Chinese heavy and complicated problems which the limited resources of familism were no longer able to meet alone. The mass need for security in the face of unprecedented catastrophe results in new forms of social combination and interdependence, and a greater readiness to submit to broad group authority. Millions of people have been separated from their relatives and even their parents, some by army conscription, some in the confusion of escape from death, but thousands by voluntary desertion of family for country. If a Chinese Gallup could circulate a questionnaire among China's youth today, to ask, "What is your first duty?" the finding might be considered revolutionary. Quite a percentage would answer, "To China" instead of "To my family." Confucius said wu wei meant simply that the highest duty of man is to serve one's parents while they are alive, to bury them with propriety when dead, and to worship them with propriety when buried. "All you need to take with you to govern China," Akira Kazami advised the Japanese Cabinet of which he is chief secretary, "is the Confucian Analects." But in many ways the 2,500 years of Confucian domination of the Chinese intellect is being overthrown. Filial piety is no longer the glorified thing it was once.

In those dreamy years of lingering isolationism we Americans thought of both Asia and Europe as a museum of inanimate ruins. The history I was then witnessing could not be brought home "to sit on." The living humanity in the old world was far more important than its relics and its problems would affect the lives and fortunes of our own sons for man years to come.

What's wrong with China?" Dr. Frene demanded of me almost immediately, after Nym introduced us. "Why were the Chinese able to invent everything and develop nothing? Why did Chinese civilization undergo a menopause? What happened to China's creative power?" "Maybe China atrophied because of lack of competition," I suggested weakly. "Nonsense!" he screamed mildly. "China is a case of stability achieved at the expense of stifling the individual. The society lives but the creative personality dies. Taoistic passivism and fatalism on the one hand, bastard-Confucianism on the other: ancestor-worship, adoration of the male offspring, worship of the phallus! Regimentation of the mind by the classics on the one hand, dissipation of sense power and early and constant cohabitation on the other hand. The mind becomes a perfect mechanical instrument but remains a blank because the senses are dead which should serve and simulate it!

Sorry, inside joke,” the dude said. “You know ‘deliverator’ is from Snow Crash, right? The Neal Stephenson book? Anyway, the protagonist of the book is a delivery guy who has samurai swords. I forget the hero’s name.

I'd always romanticised the place, despite its history; it brought to mind old parchment and knee-deep piles of crunchy red leaves, cellos and dark windowpanes and snow.

Life in Afghanistan felt like a lottery where the grand prize was avoiding disaster.

Meditation has nothing to do with contemplation of eternal questions, or of one’s own folly, or even of one’s navel, although a clearer view on all of these enigmas may result. It has nothing to do with thought of any kind—with anything at all, in fact, but intuiting the true nature of existence, which is why it has appeared, in one form or another, in almost every culture known to man. The entranced Bushman staring into fire, the Eskimo using a sharp rock to draw an ever-deepening circle into the flat surface of a stone achieves the same obliteration of the ego (and the same power) as the dervish or the Pueblo sacred dancer. Among Hindus and Buddhists, realization is attained through inner stillness, usually achieved through the samadhi state of sitting yoga.4 In Tantric practice, the student may displace the ego by filling his whole being with the real or imagined object of his concentration; in Zen, one seeks to empty out the mind, to return it to the clear, pure stillness of a seashell or a flower petal. When body and mind are one, then the whole thing, scoured clean of intellect, emotions, and the senses, may be laid open to the experience that individual existence, ego, the “reality” of matter and phenomena are no more than fleeting and illusory arrangements of molecules. The weary self of masks and screens, defences, preconceptions, and opinions that, propped up by ideas and words, imagines itself to be some sort of entity (in a society of like entities) may suddenly fall away, dissolve into formless flux where concepts such as “death” and “life”, “time” and “space”, “past” and “future” have no meaning. There is only a pearly radiance of Emptiness, the Uncreated, without beginning, therefore without end.5 Like the round bottomed Bodhidharma doll, returning to its centre, meditation represents the foundation of the universe to which all returns, as in the stillness of the dead of night, the stillness between tides and winds, the stillness of the instant before Creation. In this “void”, this dynamic state of rest, without impediments, lies ultimate reality, and here one’s own true nature is reborn, in a return from what Buddhists speak of as “great death”. This is the Truth of which Milarepa speaks.

our revenue. Our delivery people— “Deliverators.” I shifted in the beanbag. “What?” “Deliverators. That’s what we’re calling them now. Clever right? I thought up the term.” “I thought Neal Stephenson did.” “Who?” “He’s a writer. He wrote Snow Crash.” “And that’s, what, a Frozen sequel?

Neal Stephenson’s Snow Crash popularized the term metaverse, envisioning a collective virtual and shared space. David Gelernter wrote Mirror Worlds, foreseeing software that would revolutionize computing and transform society by replacing reality with a digital imitation.

We discovered on that mountain that human beings can place their own limits and boundaries for suffering on themselves, and probably (this is a personal opinion) set their own limits to happiness as well. Everybody has relative capacities for suffering and happiness.

love is not capable of being divided, it is only capable of being magnified.

The knowledge that I have gathered is that there is nothing better and nothing that gives you more tranquillity of spirit than offering yourself in love to another. This is the most important lesson I have learned, and through this I feel at peace.

In the early twentieth century, the vision of a future society unbelievably rich, leisured, orderly, and efficient—a glittering antiseptic world of glass and steel and snow-white concrete—was part of the consciousness of nearly every literate person.

And this miniature poodle was trapped in the alley, struggling to hold his head out of the water by propping his front paws up on a piece of steel frame." They clambered in and got the dog out. Days later, after a good bath at Tylertown, the little grey poodle they had rescued turned out to be white as snow.

Some animals had been stranded for close to two weeks when we got to them. Some were on porches, some marooned on car hoods and roofs. Doing whatever they could to survive." - Troy Snow

It is in man’s nature to be drawn by the crowd, if only to see what everybody else is up to. Even when that crowd was composed entirely of albino snow monkeys…

Andrei was in an elusive period in life, much like a snow leopard. He’d spent a couple of years having successfully filtered out all that was terrible and ugly in his life, from old shoes to lifeless people. However, the purification finished and he had not yet found the glint of gold to replace the damned. He had nowhere to place his lifted foot. Instead, his moral foot hovered, awkwardly, a crepuscular flesh, trembling every night, unable to set itself in a correct place. He lived in that hanging imbalance every day, and some would say this period of searching takes a while. But to him, all it did was take. Not a while. The peace of his life just takes. And takes. And takes. While Andrei may not suffer from the heat of stress or common negativity that improperly placed feet do, he lived cold, in a void, without the luxury of finding a worthy arrangement for his leopard paw.

Snow published his findings and the maps that illustrated them in his major work of 1855 On the Mode of Communication of Cholera, which is now widely considered the foundational text of epidemiology as a discipline. During Snow’s lifetime, although the book kept the emerging germ theory in public view, it failed to persuade the medical profession. Anticontagionism and miasmatism persisted as orthodoxy with regard to cholera.

The entire pathology of cholera, therefore, is consistent with the hypothesis of a living “germ” or “animalcule” that multiplied in the intestines after being swallowed in food and water. In Snow’s words, “A consideration of the pathology of cholera is capable of indicating to us the manner in which it is communicated.”1 To support this interpretation, Snow carried out tireless detective work into the epidemics of 1848–1849 and 1854 in London.

If Leeuwenhoek first opened the world of microbes to exploration, and Semmelweis and Snow suggested the role of these animalcules in causing disease, Louis Pasteur (1822–1895) provided the experimental evidence necessary for a conceptual revolution in medical science. Pasteur was among the first to make systematic use of the microscope for medical purposes.

2 Snow discovered that more than five hundred deaths from cholera had occurred within a ten-day period, and the victims were people who had consumed water from the pump. Furthermore, when he persuaded the authorities to remove the handle so that the pump was no longer usable, the Soho outbreak suddenly ceased.

Uchenna was singing softly to herself: What is a Bigfoot? Do we even know? In the deepest winter, Is it white as fallen snow? Living in the jungle, Is it orange like an ape? Hiding in your lunch box, Is it purple like a grape?

She Is Remarkable Salute to the woman who knows who she is And why she is who she is A powerful being Once thrown into a deep end of the ocean But swam her way back to shore She never stops moving forward Nothing can ever pull her backwards Such a hard nut to crack Shout out to the superwoman Determined to change the status quo Because she feels the need to do so Just like an eagle She soars higher and higher As the wind blows stronger She does not let anything deter her From reaching another level in life Thumbs up to an amazing woman A great force to be reckoned with That committed Mother on the street Who trades from sunrise to sunset Trying to make ends meet Oh, she has a heart so big! Being mindful that come snow or sunshine She has mouths to feed I revere this gifted woman Who uses her creativity To make an impact in society Despite the uniqueness of her talent She remains a trendsetter It could be the potter in whose hands clay becomes magic The miner who touches gold, before it even gets sold to the markets Or the strategist who sits in high level meetings, making sure organisations do not collapse A special mention to the special woman Who chooses not to give up She understands that others look up to her The smart lady out there, with a clear vision She makes things happen for her family, community and the world at large She deserves a badge of honour Because she is remarkable!

Etymologically, paroikia (a compound word from para and oikos) literally means “next to” or “alongside of the house” and, in a technical sense, meant a group of resident aliens. This sense of “parish” carried a theological context into the life of the Early Church and meant a “Christian society of strangers or aliens whose true state or citizenship is in heaven.” So whether one’s flock consists of fifty people in a church which can financially sustain a priest or if it is merely a few people in a living room whose priest must find secular employment, it is a parish. This original meaning of parish also implies the kind of evangelism that accompanies the call of a true parish priest. A parish is a geographical distinction rather than a member-oriented distinction. A priest’s duties do not pertain only to the people who fill the pews of his church on a Sunday morning. He is a priest to everyone who fills the houses in the “cure” where God as placed him. This ministry might not look like choir rehearsals, rector’s meetings, midweek “extreme” youth nights, or Saturday weddings. Instead, it looks like helping a battered wife find shelter from her abusive husband, discretely paying a poor neighbor’s heating oil bill when their tank runs empty in the middle of a bitter snow storm, providing an extra set of hands to a farmer who needs to get all of his freshly-baled hay in the barn before it rains that night, taking food from his own pantry or freezer to help feed a neighbor’s family, or offering his home for emergency foster care. This kind of “parochial” ministry was best modeled by the old Russian staretzi (holy men) who found every opportunity to incarnate the hands and feet of Christ to the communities where they lived. Perhaps Geoffrey Chaucer caught a glimpse of the true nature of parish life through his introduction of the “Parson” in the Prologue of The Canterbury Tales. Note how the issues of sacrifice, humility, and community mentioned above characterize this Parson’s cure even when opportunities were available for “greater” things: "There was a good man of religion, a poor Parson, but rich in holy thought and deed. He was also a learned man, a clerk, and would faithfully preach Christ’s gospel and devoutly instruct his parishioners. He was benign, wonderfully diligent, and patient in adversity, as he was often tested. He was loath to excommunicate for unpaid tithes, but rather would give to his poor parishioners out of the church alms and also of his own substance; in little he found sufficiency. His parish was wide and the houses far apart, but not even for thunder or rain did he neglect to visit the farthest, great or small, in sickness or misfortune, going on foot, a staff in his hand… He would not farm out his benefice, nor leave his sheep stuck fast in the mire, while he ran to London to St. Paul’s, to get an easy appointment as a chantry-priest, or to be retained by some guild, but dwelled at home and guarded his fold well, so that the wolf would not make it miscarry… There was nowhere a better priest than he. He looked for no pomp and reverence, nor yet was his conscience too particular; but the teaching of Christ and his apostles he taught, and first he followed it himself." As we can see, the distinction between the work of worship and the work of ministry becomes clear. We worship God via the Eucharist. We serve God via our ministry to others. Large congregations make it possible for clergy and congregation to worship anonymously (even with strangers) while often omitting ministry altogether. No wonder Satan wants to discredit house churches and make them “odd things”! Thus, while the actual house church may only boast a membership in the single digits, the house church parish is much larger—perhaps into the hundreds as is the case with my own—and the overall ministry is more like that of Christ’s own—feeding, healing, forgiving, engaging in all the cycles of community life, whether the people attend

My Butterfly. An Elegy THINE emulous fond flowers are dead, too, And the daft sun-assaulter, he That frighted thee so oft, is fled or dead: Save only me (Nor is it sad to thee!) Save only me There is none left to mourn thee in the fields. The gray grass is not dappled with the snow; Its two banks have not shut upon the river; But it is long ago— It seems forever— Since first I saw thee glance, With all the dazzling other ones, In airy dalliance, Precipitate in love, Tossed, tangled, whirled and whirled above, Like a limp rose-wreath in a fairy dance. When that was, the soft mist Of my regret hung not on all the land, And I was glad for thee, And glad for me, I wist. Thou didst not know, who tottered, wandering on high, That fate had made thee for the pleasure of the wind, With those great careless wings, Nor yet did I. And there were other things: It seemed God let thee flutter from his gentle clasp: Then fearful he had let thee win Too far beyond him to be gathered in, Snatched thee, o’er eager, with ungentle grasp. Ah! I remember me How once conspiracy was rife Against my life— The languor of it and the dreaming fond; Surging, the grasses dizzied me of thought, The breeze three odors brought, And a gem-flower waved in a wand! Then when I was distraught And could not speak, Sidelong, full on my cheek, What should that reckless zephyr fling But the wild touch of thy dye-dusty wing! I found that wing broken to-day! For thou are dead, I said, And the strange birds say. I found it with the withered leaves Under the eaves. Robert Frost, A Boy’s Will. (1st World Library - Literary Society February 20, 2006) Originally published 1913.

We have a huge workforce that is illiterate or alliterate and relies on TV—which is sort of an oral tradition. And we have a small, extremely literate power elite—the people who go into the Metaverse, basically—who understand that information is power, and who control society because they have this semimystical ability to speak magic computer languages.

You will perhaps have heard something of a disreputable Brawl occurring in Boston in March of three Years past, which I have often seen in Newspaper and Broadside called a “Massacre,” most irresponsibly—and most inaccurately, to one who has been privy to the actual Occurrence. I was not present myself, but have spoken to numerous of the Officers and Soldiers who were. If they speak truly, and I believe they do, such a View as is given by the Boston Press of the Matter has been monstrous. Boston is by all Accounts a perfect Hellhole of republican Sentiment, with so-called “Marching Societies” at large in the Streets in every Weather, these being no more than an Excuse for the Assembly of Mobs, whose chief Sport is the tormenting of the Troops quartered there. Higgins tells me that no Man would dare go out alone in Uniform, for fear of these Mobs, and that even when in greater Numbers, harassment from the public soon drove them back to their Quarters, save when compelled by Duty to persist. A Patrol of five Soldiers was so beset one Evening, pursued not only by insults of the grossest Nature, but by hurled Stones, Clods of Earth and Dung, and other such Rubbish. Such was the Press of the Mob around them that the Men feared for their Safety, and thus presented their Weapons, in hopes of discouraging the raucous Attentions rained upon them. So far from accomplishing this Aim, the Action provoked still greater Outrages from the Crowd, and at some Point, a Gun was fired. No one can say for sure whether the Shot was discharged from the Crowd, or from one of the Soldier’s Weapons, let alone whether it were by Accident or in Deliberation, but the Effect of it … well, you will have sufficient Knowledge of such Matters to imagine the Confusion of subsequent Events. In the End, five of the Mob were killed, and while the Soldiers were buffeted and badly handled, they escaped alive, only to be made Scapegoats by the malicious Rantings of the mob’s Leaders in the Press, these so styled as to make it seem a wanton and unprovoked Slaughter of Innocents, rather than a Matter of Self-defense against a Mob inflamed by Drink and Sloganeering. I confess that my Sympathies must lie altogether with the Soldiers; I am sure so much is obvious to you. They were brought to Trial, where the Judge discovered Three to be Innocent, but no Doubt felt it would be Dangerous to his own Situation to free them all.

Finally, on October 15 cold weather arrived and the first snow fell three inches deep. Stunned into sudden appreciation of his exposed position, Napoleon decided to depart. On October 18, the appointed day, the French army, reduced to one hundred thousand men, set off.

In that respect the germ theory he espoused required more robust proof. Only the further development of microscopy, which rendered the Vibrio cholerae visible, and the experimental method, which demonstrated the role of microorganisms in inducing disease in animals, could establish the actual mechanisms of contagion. Snow painstakingly established correlation, but he was unable to prove causation.

Chris Good evening, ladies . . . He steps into it. . . . and gentlemen and welcome to the Cornley Polytechnic Society’s spring production of The Murder at Haversham Manor. I would like to personally welcome you to what will be my directorial debut, and my first production as head of the drama society. We are particularly excited to present this play because, for the first time in the society’s history, we have managed to find a play that fits the company’s numbers perfectly. If we’re honest, a lack of numbers has hampered past productions, such as last year’s Chekov play; Two Sisters. Or last Christmas’s The Lion and the Wardrobe, and of course our summer musical, Cat. This will be the first time the society has been able to stage a play of this scale and we are thrilled. It’s no secret we usually have to contend with a small budget, as we had to in last year’s presentation of Roald Dahl’s classic, James and the Peach. Of course, during the run of that particular show the peach went off, and we were forced to present a hastily devised alternative entitled James! Where’s your Peach? Finally we’ve managed to stage a play as it should be, and cast it exceptionally well. I’m sure no one will forget the problems we’ve faced with casting before, such as 2010’s Christmas presentation of Snow White and the Tall, Broad Gentlemen, or indeed our previous year’s pantomime, another Disney classic: Ugly . . . and the Beast. But now, on with the main event, which I am confident will be our best show yet! So without any further ado, please put your hands together for Susie H.K. Brideswell’s thrilling whodunit – The Murder at Haversham Manor.

The almost-snow reminds me of a line from a poem we studied this year in Language and Literacy: “Stopping by Woods on a Snowy Evening.” It is one of my favorites of all the Hundred Poems, the ones our Society chose to keep, back when they decided our culture was too cluttered. They created commissions to choose the hundred best of everything: Hundred Songs, Hundred Paintings, Hundred Stories, Hundred Poems. The rest were eliminated. Gone forever. For the best, the Society said, and everyone believed because it made sense. How can we appreciate anything fully when overwhelmed with too much?

me. I have had many problems in my life. My mother