Space Themed Quotes

A library in the middle of a community is a cross between an emergency exit, a life-raft and a festival. They are cathedrals of the mind; hospitals of the soul; theme parks of the imagination. On a cold rainy island, they are the only sheltered public spaces where you are not a consumer, but a citizen instead

I pray you indulge me for a space, for I am going to set out on a speech which may have some duration, but whose theme may be gleaned from its opening phrase: how dare you.

Perhaps the greatest strike against philosophical pessimism is that its only theme is human suffering. This is the last item on the list of our species’ obsessions and detracts from everything that matters to us, such as the Good, the Beautiful, and a Sparking Clean Toilet Bowl. For the pessimist, everything considered in isolation from human suffering or any cognition that does not have as its motive the origins, nature, and elimination of human suffering is at base recreational, whether it takes the form of conceptual probing or physical action in the world—for example, delving into game theory or traveling in outer space, respectively. And by “human suffering,” the pessimist is not thinking of particular sufferings and their relief, but of suffering itself. Remedies may be discovered for certain diseases and sociopolitical barbarities may be amended. But those are only stopgaps. Human suffering will remain insoluble as long as human beings exist. The one truly effective solution for suffering is that spoken of in Zapffe’s “Last Messiah.” It may not be a welcome solution for a stopgap world, but it would forever put an end to suffering, should we ever care to do so. The pessimist’s credo, or one of them, is that nonexistence never hurt anyone and existence hurts everyone. Although our selves may be illusory creations of consciousness, our pain is nonetheless real.

One of the great themes of nature is abundance. One of the great themes of every city should also be abundance. In every city, there should be an abundance of opportunities, an abundance of food, an abundance of available homes, an abundance of biodiversity, an abundance of spaces to play.

Under the current ‘tyranny of slenderness’ women are forbidden to become large or massive; they must take up as little space as possible. The very contours of a woman’s body takes on as she matures - the fuller breasts and rounded hips - have become distateful. The body by which a woman feels herself judged and which by rigorous discipline she must try to assume is the body of early adolescence, slight and unformed, a body lacking flesh or substance, a body in whose very contours the image of immaturity has been inscribed. The requirement that a woman maintain a smooth and hairless skin carries further the theme of inexperience, for an infantilized face must accompany her infantilized body, a face that never ages or furrows its brow in thought. The face of the ideally feminine woman must never display the marks of character, wisdom, and experience that we so admire in men.

The theme of entitlement to space that emerges in many of my recollections of men, and in my own masculine development, is colonial code for claiming someone else's space. Whether it's through an emphasis on being large and muscular, or asserting power by an extended or intimidating stride on sidewalks, being loud in bars, manspreading on public transit, or enacting harm of violence on others, taking up space is a form of misogyny because so often the space that men try to seize and dominate belongs to women and gender-nonconforming people.

There was no Disney World then, just rows of orange trees. Millions of them. Stretching for miles And somewhere near the middle was the Citrus Tower, which the tourists climbed to see even more orange trees. Every month an eighty-year-old couple became lost in the groves, driving up and down identical rows for days until they were spotted by helicopter or another tourist on top of the Citrus Tower. They had lived on nothing but oranges and come out of the trees drilled on vitamin C and checked into the honeymoon suite at the nearest bed-and-breakfast. "The Miami Seaquarium put in a monorail and rockets started going off at Cape Canaveral, making us feel like we were on the frontier of the future. Disney bought up everything north of Lake Okeechobee, preparing to shove the future down our throats sideways. "Things evolved rapidly! Missile silos in Cuba. Bales on the beach. Alligators are almost extinct and then they aren't. Juntas hanging shingles in Boca Raton. Richard Nixon and Bebe Rebozo skinny-dipping off Key Biscayne. We atone for atrocities against the INdians by playing Bingo. Shark fetuses in formaldehyde jars, roadside gecko farms, tourists waddling around waffle houses like flocks of flightless birds. And before we know it, we have The New Florida, underplanned, overbuilt and ripe for a killer hurricane that'll knock that giant geodesic dome at Epcot down the trunpike like a golf ball, a solid one-wood by Buckminster Fuller. "I am the native and this is my home. Faded pastels, and Spanish tiles constantly slipping off roofs, shattering on the sidewalk. Dogs with mange and skateboard punks with mange roaming through yards, knocking over garbage cans. Lunatics wandering the streets at night, talking about spaceships. Bail bondsmen wake me up at three A.M. looking for the last tenant. Next door, a mail-order bride is clubbed by a smelly ma in a mechanic's shirt. Cats violently mate under my windows and rats break-dance in the drop ceiling. And I'm lying in bed with a broken air conditioner, sweating and sipping lemonade through a straw. And I'm thinking, geez, this used to be a great state. "You wanna come to Florida? You get a discount on theme-park tickets and find out you just bough a time share. Or maybe you end up at Cape Canaveral, sitting in a field for a week as a space shuttle launch is canceled six times. And suddenly vacation is over, you have to catch a plane, and you see the shuttle take off on TV at the airport. But you keep coming back, year after year, and one day you find you're eighty years old driving through an orange grove.

Nevertheless, the potential and actual importance of fantastic literature lies in such psychic links: what appears to be the result of an overweening imagination, boldly and arbitrarily defying the laws of time, space and ordered causality, is closely connected with, and structured by, the categories of the subconscious, the inner impulses of man's nature. At first glance the scope of fantastic literature, free as it is from the restrictions of natural law, appears to be unlimited. A closer look, however, will show that a few dominant themes and motifs constantly recur: deals with the Devil; returns from the grave for revenge or atonement; invisible creatures; vampires; werewolves; golems; animated puppets or automatons; witchcraft and sorcery; human organs operating as separate entities, and so on. Fantastic literature is a kind of fiction that always leads us back to ourselves, however exotic the presentation; and the objects and events, however bizarre they seem, are simply externalizations of inner psychic states. This may often be mere mummery, but on occasion it seems to touch the heart in its inmost depths and become great literature.

Riemann concluded that electricity, magnetism, and gravity are caused by the crumpling of our three-dimensional universe in the unseen fourth dimension. Thus a "force" has no independent life of its own; it is only the apparent effect caused by the distortion of geometry. By introducing the fourth spatial dimension, Riemann accidentally stumbled on what would become one of the dominant themes in modern theoretical physics, that the laws of nature appear simple when expressed in higher-dimensional space. He then set about developing a mathematical language in which this idea could be expressed.

In cases like this, I recommend that my clients make a personal altar in a corner of their house. Although I use the word “altar,” there is no need to worry about the direction it faces or the design. Just make a corner that is shrine-like. I recommend the top shelf in a bookcase because locating it above eye level makes it more shrine-like. One theme underlying my method of tidying is transforming the home into a sacred space, a power spot filled with pure energy. A comfortable environment, a space that feels good to be in, a place where you can relax—these are the traits that make a home a power spot. Would you rather live in a home like this or in one that resembles a storage shed? The answer, I hope, is obvious.

Not one of those worlds will be identical to Earth. A few will be hospitable; most will appear hostile. Many will be achingly beautiful. In some worlds there will be many suns in the daytime sky, many moons in the heavens at night, or great particle ring systems soaring from horizon to horizon. Some moons will be so close that their planet will loom high in the heavens, covering half the sky. And some worlds will look out onto a vast gaseous nebula, the remains of an ordinary star that once was and is no longer. In all those skies, rich in distant and exotic constellations, there will be a faint yellow star—perhaps barely seen by the naked eye, perhaps visible only through the telescope—the home star of the fleet of interstellar transports exploring this tiny region of the great Milky Way Galaxy. The themes of space and time are, as we have seen, intertwined. Worlds and stars, like people, are born, live and die. The lifetime of a human being is measured in decades; the lifetime of the Sun is a hundred million times longer. Compared to a star, we are like mayflies, fleeting ephemeral creatures who live out their whole lives in the course of a single day. From the point of view of a mayfly, human beings are stolid, boring, almost entirely immovable, offering hardly a hint that they ever do anything. From the point of view of a star, a human being is a tiny flash, one of billions of brief lives flickering tenuously on the surface of a strangely cold, anomalously solid, exotically remote sphere of silicate and iron. In all those other worlds in space there are events in progress, occurrences that will determine their futures. And on our small planet, this moment in history is a historical branch point as profound as the confrontation of the Ionian scientists with the mystics 2,500 years ago. What we do with our world in this time will propagate down through the centuries and powerfully determine the destiny of our descendants and their fate, if any, among the stars.

Likewise, much of science fiction is, at its heart, the story of the search for accessibility or what happens when something we can’t access now—outer space, time travel, telepathy—is or becomes accessible to us.

People spoke to foreigners with an averted gaze, and everybody seemed to know somebody who had just vanished. The rumors of what had happened to them were fantastic and bizarre though, as it turned out, they were only an understatement of the real thing. Before going to see General Videla […], I went to […] check in with Los Madres: the black-draped mothers who paraded, every week, with pictures of their missing loved ones in the Plaza Mayo. (‘Todo mi familia!’ as one elderly lady kept telling me imploringly, as she flourished their photographs. ‘Todo mi familia!’) From these and from other relatives and friends I got a line of questioning to put to the general. I would be told by him, they forewarned me, that people ‘disappeared’ all the time, either because of traffic accidents and family quarrels or, in the dire civil-war circumstances of Argentina, because of the wish to drop out of a gang and the need to avoid one’s former associates. But this was a cover story. Most of those who disappeared were openly taken away in the unmarked Ford Falcon cars of the Buenos Aires military police. I should inquire of the general what precisely had happened to Claudia Inez Grumberg, a paraplegic who was unable to move on her own but who had last been seen in the hands of his ever-vigilant armed forces [….] I possess a picture of the encounter that still makes me want to spew: there stands the killer and torturer and rape-profiteer, as if to illustrate some seminar on the banality of evil. Bony-thin and mediocre in appearance, with a scrubby moustache, he looks for all the world like a cretin impersonating a toothbrush. I am gripping his hand in a much too unctuous manner and smiling as if genuinely delighted at the introduction. Aching to expunge this humiliation, I waited while he went almost pedantically through the predicted script, waving away the rumored but doubtless regrettable dematerializations that were said to be afflicting his fellow Argentines. And then I asked him about Senorita Grumberg. He replied that if what I had said was true, then I should remember that ‘terrorism is not just killing with a bomb, but activating ideas. Maybe that’s why she’s detained.’ I expressed astonishment at this reply and, evidently thinking that I hadn’t understood him the first time, Videla enlarged on the theme. ‘We consider it a great crime to work against the Western and Christian style of life: it is not just the bomber but the ideologist who is the danger.’ Behind him, I could see one or two of his brighter staff officers looking at me with stark hostility as they realized that the general—El Presidente—had made a mistake by speaking so candidly. […] In response to a follow-up question, Videla crassly denied—‘rotondamente’: ‘roundly’ denied—holding Jacobo Timerman ‘as either a journalist or a Jew.’ While we were having this surreal exchange, here is what Timerman was being told by his taunting tormentors: Argentina has three main enemies: Karl Marx, because he tried to destroy the Christian concept of society; Sigmund Freud, because he tried to destroy the Christian concept of the family; and Albert Einstein, because he tried to destroy the Christian concept of time and space. […] We later discovered what happened to the majority of those who had been held and tortured in the secret prisons of the regime. According to a Navy captain named Adolfo Scilingo, who published a book of confessions, these broken victims were often destroyed as ‘evidence’ by being flown out way over the wastes of the South Atlantic and flung from airplanes into the freezing water below. Imagine the fun element when there’s the surprise bonus of a Jewish female prisoner in a wheelchair to be disposed of… we slide open the door and get ready to roll her and then it’s one, two, three… go!

I know I’ll forget. I am always forgetting. I think that’s why I write, to try and catch the ideas before they slip away and leave me staring off into space wondering why I walked into this room, or why I opened that browser tab, or what I was looking for in the fridge. It’s ironic, of course, given the theme of this book. This book, which lived in my head for so long, and took up so much space, it’s responsible for at least some of the forgetting.

one of the central themes associated with developing a sense of authenticity involves inventing plausible narratives of self. For instance, Charles Taylor (1992) argues that the modern desire for authenticity is often prompted by a feeling that our life is shattered and it is difficult, if not impossible, to piece our life together in a meaningful way. He suggests that reclaiming authenticity would entail the provision of a space where we can once again craft coherent narratives that bind our life together.

Everything I am is based on this ugly building on its lonely lawn—lit up during winter darkness; open in the slashing rain—which allowed a girl so poor she didn’t even own a purse to come in twice a day and experience actual magic: traveling through time, making contact with the dead—Dorothy Parker, Stella Gibbons, Charlotte Brontë, Spike Milligan. A library in the middle of a community is a cross be-tween an emergency exit, a life raft and a festival. They are cathedrals of the mind; hospitals of the soul; theme parks of the imagination. On a cold, rainy island, they are the only sheltered public spaces where you are not a consumer, but a citizen, instead. A human with a brain and a heart and a desire to be uplifted, rather than a customer with a credit card and an inchoate “need” for “stuff.” A mall—the shops—are places where your money makes the wealthy wealthier. But a library is where the wealthy’s taxes pay for you to become a little more extraordinary, instead. A satisfying reversal. A balancing of the power.

Men and women have formulated this perception of sacred space in different ways over the centuries, but in their discussion of the special status of a city such as Jerusalem certain themes tend to recur, indicating that they speak to some fundamental human need.

Another theme we’ll discuss is that magic didn’t miraculously disappear with the rise of the scientific worldview. Magic is still intensely present. Prayer is a form of intentional magic, a mental act intended to affect the world in some way. Wearing a sacred symbol is a form of sympathetic magic, a symbolic correspondence said to transcend time and space. Many religious rituals are forms of ancient ceremonial magic. The abundance of popular books on the power of affirmations and positive thinking are all based on age-old magical principles.

Autarky was central to the Nazis’ political campaigns, and the theme of freeing Germany from its dependence on a hostile world clearly struck a chord with voters. The canny party propagandist Joseph Goebbels wrote in 1932 that a nation that couldn’t manage to get control over the “necessary space, natural forces and natural resources for its material life” would inevitably “fall into dependence on foreign countries and lose its freedom.” The outcome of the First World War and the nature of the postwar world had proven this clearly, he claimed. “Thus a thick wall around Germany?” he asked. “Certainly we want to build a wall, a protective wall.

When a woman is attacked in a public space—the question of what she was doing there in the first place is inevitably asked, along with variations on the theme—what she was wearing and whom she was with. Concerns about the safety of women then are essentially about sexual safety and not safety from theft or accident or even murder.

Walt Disney often spoke of architecture and technology as functioning in the form of a ‘weenie’ – as something that would beckon the customer to go inside a space or cause the customer to go in a particular direction in a theme park. The weenie acts as a ‘reward. If you have a corridor, at the end there has to be something to justify you going that distance.

If guests often bring their stump rather than sprout speeches to events, if they often talk of their theories rather than their experiences, then organizers can succumb to their own kind of phoniness. They insist on keeping gatherings positive, especially when choosing themes. The meaningful gatherer doesn’t fear negativity, though, and in fact creates space for the dark and the dangerous.

The purpose and theme of the sacred chant was to bind consciousness across the universe in a single string. It extended across universes known and unknown, and echoed in every heart throbbing. The people with intellect enough could grasp to the message being relayed and others lead ephemeral lives without deciphering it. The echoes of chant were immortal and pervaded every knit of space and time, like binding force unseen, like a string holding every pearl in place.

Order Out of Chaos ... At the right temperature ... two peptide molecules will stay together long enough on average to find a third. Then the little trio finds a fourth peptide to attract into the little huddle, just through the random side-stepping and tumbling induced by all the rolling water molecules. Something extraordinary is happening: a larger structure is emerging from a finer system, not in spite of the chaotic and random motion of that system but because of it. Without the chaotic exploration of possibilities, the rare peptide molecules would never find each other, would never investigate all possible ways of aggregating so that the tape-like polymers emerge as the most likely assemblies. It is because of the random motion of all the fine degrees of freedom that the emergent, larger structures can assume the form they do. Even more is true when the number of molecules present becomes truly enormous, as is automatically the case for any amount of matter big enough to see. Out of the disorder emerges a ... pattern of emergent structure from a substrate of chaos.... The exact pressure of a gas, the emergence of fibrillar structures, the height in the atmosphere at which clouds condense, the temperature at which ice forms, even the formation of the delicate membranes surrounding every living cell in the realm of biology -- all this beauty and order becomes both possible and predictable because of the chaotic world underneath them.... Even the structures and phenomena that we find most beautiful of all, those that make life itself possible, grow up from roots in a chaotic underworld. Were the chaos to cease, they would wither and collapse, frozen rigid and lifeless at the temperatures of intergalactic space. This creative tension between the chaotic and the ordered lies within the foundations of science today, but it is a narrative theme of human culture that is as old as any. We saw it depicted in the ancient biblical creation narratives of the last chapter, building through the wisdom, poetic and prophetic literature. It is now time to return to those foundational narratives as they attain their climax in a text shot through with the storm, the flood and the earthquake, and our terrifying ignorance in the face of a cosmos apparently out of control. It is one of the greatest nature writings of the ancient world: the book of Job.

In fact the "mask" theme has come up several times in my background reading. Richard Sennett, for example, in "The Corrosion of Character: The Personal Consequences of Work in the New Capitalism", and Robert Jackall, in "Moral Mazes: The World of Corporate managers", refer repeatedly to the "masks" that corporate functionaries are required to wear, like actors in an ancient Greek drama. According to Jackall, corporate managers stress the need to exercise iron self-control and to mask all emotion and intention behind bland, smiling, and agreeable public faces. Kimberly seems to have perfected the requisite phoniness and even as I dislike her, my whole aim is to be welcomed into the same corporate culture that she seems to have mastered, meaning that I need to "get in the face" of my revulsion and overcome it. But until I reach that transcendent point, I seem to be stuck in an emotional space left over from my midteen years: I hate you; please love me.

Christopher’s anti-God campaign was based on a fundamental error reflected in the subtitle of his book: How Religion Poisons Everything. On the contrary, since religion, as practiced, is a human activity, the reverse is true. Human beings poison religion, imposing their prejudices, superstitions, and corruptions onto its rituals and texts, not the other way around. “Pascal Is a Fraud!” When I first became acquainted with Christopher’s crusade, I immediately thought of the seventeenth-century scientist and mathematician, Blaise Pascal. In addition to major contributions to scientific knowledge, Pascal produced exquisite reflections on religious themes: When I consider the short duration of my life, swallowed up in the eternity before and after, the space which I fill, and even can see, engulfed in the infinite immensity of spaces of which I am ignorant and which know me not, I am frightened and astonished at being here rather than there; for there is no reason why here rather than there, why now rather than then. Who has put me here?4 These are the questions that only a religious faith can attempt to answer. There is no science of the why of our existence, no scientific counsel or solace for our human longings, loneliness, and fear. Without a God to make sense of our existence, Pascal wrote, human life is intolerable: This is what I see and what troubles me. I look on all sides, and I see only darkness everywhere. Nature presents to me nothing which is not a matter of doubt and concern. If I saw nothing there that revealed a Divinity, I would come to a negative conclusion; if I saw everywhere the signs of a Creator, I would remain peacefully in faith. But seeing too much to deny and too little to be sure, I am in a state to be pitied. . . .5 To resolve this dilemma, Pascal devised his famous “wager,” which, simply stated, is that since we cannot know whether there is a God or not, it is better to wager that there is one, rather than that there is not.

Here is something I understand about psychology, and I think it relates to fiction: if you loosen up your understanding of yourself in some way, then who knows how it will affect who you are in the world. In the same way, you can explore an avenue of your character - something about your character's past, or something in your character's present - and you don't know how the reader is going to connect it to what's going on in the story. That gives the reader a wonderful job to do, which is to try to make the links. I don't think you need to plan that in advance, or ever. I think it can happen if you follow what you think is interesting about the character. In order to do this, you must trust what you don't understand. Our minds are so adept at trying to explain things that you have to shut that instinct down. As a starting point, choose an action that you can't explain. Often, writing about something that you don't fully get - what it's about or what's in it - is actually very useful because it takes you away from talking about theme or talking about abstractions. If you don't know what something is about, you are probably going to be very concrete in your exploration of it. You're going to say, 'I don't know what's in this world, so I'm going to be very direct in the way I present it.' This gives the reader tons of space to form his or her own interpretations.

He said we had to find a way to reach Muslims who “didn’t think it was such a great thing to have a McDonald’s down the street and American pop culture on their television.” All people, he said, want to maintain their identity in the modern world. “We should acknowledge that not everything we see is positive—there’s a mindless violence, a crude sexuality, a lack of reverence for life, a glorification of materialism.” That said, he wanted to make several statements of belief in human progress—that countries succeed when they are tolerant of different religious beliefs; that governments that give voice to their people and respect the rule of law are more stable and satisfying; and that countries where women are empowered are more successful. “When I was a kid in Indonesia,” he said, “I remember seeing girls swimming outside all the time. No one covered their hair. That was before the Saudis started building madrassas.” This was a theme he’d come back to again and again. He told a story about how his mother once worked in Pakistan. She was riding on an elevator. Her hair was uncovered and her ankles were showing. Yet even though she was older, “this guy in the elevator with her couldn’t stand to be in that type of space with a woman who was uncovered. By the time the door opened he was sweating.” He paused for effect. “When men are that repressed, they do some crazy shit.

Consider for a few moments the enormous aesthetic claim of its chief contemporary rival—what we may loosely call the Scientific Outlook, 1 the picture of Mr. [H. G.] Wells and the rest. Supposing this to be a myth, is it not one of the finest myths which human imagination has yet produced? The play is preceded by the most austere of all preludes: the infinite void, and matter restlessly moving to bring forth it knows not what. Then, by the millionth millionth chance—what tragic irony—the conditions at one point of space and time bubble up into that tiny fermentation which is the beginning of life. Everything seems to be against the infant hero of our drama—just as everything seems against the youngest son or ill-used stepdaughter at the opening of a fairy tale. But life somehow wins through. With infinite suffering, against all but insuperable obstacles, it spreads, it breeds, it complicates itself, from the amoeba up to the plant, up to the reptile, up to the mammal. We glance briefly at the age of monsters. Dragons prowl the earth, devour one another, and die. Then comes the theme of the younger son and the ugly duckling once more. As the weak, tiny spark of life began amidst the huge hostilities of the inanimate, so now again, amidst the beasts that are far larger and stronger than he, there comes forth a little naked, shivering, cowering creature, shuffling, not yet erect, promising nothing, the product of another millionth millionth chance. Yet somehow he thrives. He becomes the Cave Man with his club and his flints, muttering and growling over his enemies’ bones, dragging his screaming mate by her hair (I never could quite make out why), tearing his children to pieces in fierce jealousy till one of them is old enough to tear him, cowering before the horrible gods whom he created in his own image. But these are only growing pains. Wait till the next act. There he is becoming true Man. He learns to master Nature. Science comes and dissipates the superstitions of his infancy. More and more he becomes the controller of his own fate. Passing hastily over the present (for it is a mere nothing by the time scale we are using), you follow him on into the future. See him in the last act, though not the last scene, of this great mystery. A race of demigods now rules the planet—and perhaps more than the planet—for eugenics have made certain that only demigods will be born, and psychoanalysis that none of them shall lose or smirch his divinity, and communism that all which divinity requires shall be ready to their hands. Man has ascended his throne. Henceforward he has nothing to do but to practise virtue, to grow in wisdom, to be happy. And now, mark the final stroke of genius. If the myth stopped at that point, it might be a little bathetic.

Most energy moves through space in a spiral form—a ubiquitous motif in the macrocosmic and microscopic architecture of the universe. Beginning with galactic nebulae—the cosmic birth-cradle of all matter—energy flows in coiled or circular or vortex-like patterns. The theme is repeated in the orbital dance of electrons around their atomic nucleus, and (as cited in Hindu scriptures of ancient origin) of planets and suns and stellar systems spinning through space around a grand center of the universe. Many galaxies are spiral-shaped; and countless other phenomena in nature—plants, animals, the winds and storms—similarly evidence the invisible whorls of energy underlying their shape and structure.

There are two great mythological themes that weave throughout human history: the heroic and shamanic journeys. In the former, the hero journeys out of the ordinary world into a realm of primal forces, finding and facing monsters and allies in a quest for healing. In the latter, the protagonist enters another order of reality, a landscape of mystery and power to be pulled apart and put back together in a new and more powerful way. These great stories remind us that the soul is not accessible merely through the rational mind. The thinking intellect is a small part of the larger self. The soul makes its appearance known in dream and deep imagery, in feeling states (dark or light) that transcend the usual boundaries of the self, and in the sacred time and space accessed in ritual and ceremony. The entrance to this vibrant territory lies in another way of seeing, a creative and active quality of perception that engages our full capacity, across the threshold where mind, body, and emotions merge within a path of heart.

I now turn to a *subjective* consideration that belongs here; yet I can give even less distinctness to it than to the objective consideration just discussed, for I shall be able to express it only by image and simile. Why is our consciousness brighter and more distinct the farther it reaches outwards, so that its greatest clearness lies in sense perception, which already half belongs to things outside us; and, on the other hand, becomes more obscure as we go inwards, and leads, when followed to its innermost recesses, into a darkness in which all knowledge ceases? Because, I say, consciousness presupposes *individuality*; but this belongs to the mere phenomenon, since, as the plurality of the homogeneous, it is conditioned by the forms of the phenomenon, time and space. On the other hand, our inner nature has its root in what is no longer phenomenon but thing-in-itself, to which therefore the forms of the phenomenon do not reach; and in this way, the chief conditions of individuality are wanting, and distinct consciousness ceases therewith. In this root-point of existence the difference of beings ceases, just as that of the radii of a sphere ceases at the centre. As in the sphere the surface is produced by the radii ending and breaking off, so consciousness is possible only where the true inner being runs out into the phenomenon. Through the forms of the phenomenon separate individuality becomes possible, and on this individuality rests consciousness, which is on this account confined to phenomena. Therefore everything distinct and really intelligible in our consciousness always lies only outwards on this surface on the sphere. But as soon as we withdraw entirely from this, consciousness forsakes us―in sleep, in death, and to a certain extent also in magnetic or magic activity; for all these lead through the centre. But just because distinct consciousness, as being conditioned by the surface of the sphere, is not directed towards the centre, it recognizes other individuals certainly as of the same kind, but not as identical, which, however, they are in themselves. Immortality of the individual could be compared to the flying off at a tangent of a point on the surface; but immortality, by virtue of the eternity of the true inner being of the whole phenomenon, is comparable to the return of that point on the radius to the centre, whose mere extension is the surface. The will as thing-in-itself is entire and undivided in every being, just as the centre is an integral part of every radius; whereas the peripheral end of this radius is in the most rapid revolution with the surface that represents time and its content, the other end at the centre where eternity lies, remains in profoundest peace, because the centre is the point whose rising half is no different from the sinking half. Therefore, it is said also in the *Bhagavad-Gita*: *Haud distributum animantibus, et quasi distributum tamen insidens, animantiumque sustentaculum id cognoscendum, edax et rursus genitale* (xiii, 16, trans. Schlegel) [Undivided it dwells in beings, and yet as it were divided; it is to be known as the sustainer, annihilator, and producer of beings]. Here, of course, we fall into mystical and metaphorical language, but it is the only language in which anything can be said about this wholly transcendent theme.

...the post-apocalyptic mode has long attracted writers not generally considered part of the science fiction tradition. It's one of the few subgenres of science fiction, along with stories of the near future (also friendly to satirists), that may be safely attempted by a mainstream writer without incurring too much damage to his or her credentials for seriousness. The anti-science fiction prejudice among some readers and writers is so strong that in reviewing a work of science fiction by a mainstream author a charitable critic will often turn to words such as 'parable' or 'fable' to warm the author's bathwater a little, and it is an established fact that a preponderance of religious imagery or an avowed religious intent can go a long way toward mitigating the science-fictional taint, which also helps explain the appeal to mainstream writers such a Walker Percy of the post-apocalyptic story, whose themes of annihilation and recreation are so easily indexed both to the last book of the New Testament and the first book of the Old. It's hard to imagine the author of Love in the Ruins writing a space opera.

traditional tales are neither so simplistic nor so predictable. They give generous space to the subaltern voice: to the powerless, to the poor, to girls and wives, even to animals, all those creatures who need to find ways not only to survive in this difficult world, but to live well in it, despite the dark forces ranged against them. These stories compel, seizing our attention with their strangeness while at the same time speaking clearly to shared themes of human existence. They explore huge questions: of love and loss, and of the conditions under which we do our everyday work and how we might thrive in it. They patrol the shadowy borderlands between life and death and they tease out our hopes and fears for our children. They demand we consider issues such as migration, asking who belongs here, who can make a home here, who can find the strength to begin all over again in a strange new land – and who might have been here for much longer than you think. Folktales pick fights about disability and aging, about women and men, and, crucially, they hold out to us the environments in which we live – our much-loved British countryside – and show how it might slip through our fingers.

I have come to think of the UFO problem in terms of three distinct levels. The first level is physical. We now know that the UFO behaves like a region of space, of small dimensions (about ten meters), within which a very large amount of energy is stored. This energy is manifested by pulsed light phenomena of intense colors and by other forms of electromagnetic radiation. The second level is biological. Reports of UFOs show all kinds of psychophysiological effects on the witnesses. Exposure to the phenomenon causes visions, hallucinations, space and time disorientation, physiological reactions (including temporary blindness, paralysis, sleep cycle changes), and long-term personality changes. The third level is social. Belief in the reality of UFOs is spreading rapidly at all levels of society throughout the world. Books on the subject continue to accumulate. Documentaries and major films are being made by men and women who grew up with flying-saucer stories. Expectations about life in the universe have been revolutionized. Many modern themes in our culture can be traced back to the "messages from space" coming from UFO contactees of the forties and fifties. The experience of a close encounter with a UFO is a shattering physical and mental ordeal. The trauma has effects that go far beyond what the witnesses recall consciously. New types of behavior are conditioned, and new types of beliefs are promoted. Aside from any scientific consideration, the social, political, and religious consequences of the experience are enormous if they are considered over the timespan of a generation. Faced with the new wave of experiences of UFO contact that are described in books like Communion and Intruders and in movies like Close Encounters of the Third Kind, our religions seem obsolete. Our idea of the church as a social entity working within rational structures is obviously challenged by the claim of a direct communication in modern times with visible beings who seem endowed with supernatural powers. This idea can shake our society to the very roots of its culture. Witnesses are no longer afraid to come forward with personal stories of abductions, of spiritual exchanges with aliens, even of sexual interaction with them. Such reports are folklore in the making. I have discovered that they form a striking parallel to the tales of meetings with elves and jinn of medieval times, with the denizens of "Magonia," the land beyond the clouds of ancient chronicles. But they are something else, too: a portent of important things to come.

Furthermore, it is not the people or the citizens who decide on what to vote, on which political program, at what time, and so on. It is the oligarchs and the oligarchic system that decide on this and that submit their choice to the vote of the electorate (in certain very specific cases). One could legitimately wonder, for instance, why there are not more referendums, and in particular referendums of popular initiative, in “democracy.” Cornelius Castoriadis perfectly described this state of affairs when he wrote: “The election is rigged, not because the ballot boxes are being stuffed, but because the options are determined in advance. They are told, ‘vote for or against the Maastricht Treaty,’ for example. But who made the Maastricht Treaty? It isn’t us.” It would thus be naive to believe that elections reflect public opinion or even the preferences of the electorate. For these oligarchic principles dominate our societies to such an extent that the nature of the choice is decided in advance. In the case of elections, it is the powerful media apparatus—financed in the United States by private interests, big business, and the bureaucratic machinery of party politics—that presents to the electorate the choices to be made, the viable candidates, the major themes to be debated, the range of possible positions, the questions to be raised and pondered, the statistical tendencies of “public opinion,” the viewpoint of experts, and the positions taken by the most prominent politicians. What we call political debate and public space (which is properly speaking a space of publicity) are formatted to such an extent that we are encouraged to make binary choices without ever asking ourselves genuine questions: we must be either for or against a particular political star, a specific publicity campaign, such or such “societal problem.” “One of the many reasons why it is laughable to speak of ‘democracy’ in Western societies today,” asserts Castoriadis, “is because the ‘public’ sphere is in fact private—be it in France, the United States, or England.”The market of ideas is saturated, and the political consumer is asked to passively choose a product that is already on the shelves. This is despite the fact that the contents of the products are often more or less identical, conjuring up in many ways the difference that exists between a brand-name product on the right, with the shiny packaging of the tried-and-true, and a generic product on the left, that aspires to be more amenable to the people. “Free elections do not necessarily express ‘the will of the people,’ ” Erich Fromm judiciously wrote. “If a highly advertised brand of toothpaste is used by the majority of the people because of some fantastic claims it makes in its propaganda, nobody with any sense would say that people have ‘made a decision’ in favor of the toothpaste. All that could be claimed is that the propaganda was sufficiently effective to coax millions of people into believing its claims.

Ellen Braun, an accomplished agile manager, noticed that different behaviors emerge over time as telltale signs of a team’s emotional maturity, a key component in their ability to adjust as things happen to them and to get to the tipping point when “an individual’s self interest shifts to alignment with the behaviors that support team achievement” (Braun 2010). It is better to know some of the questions than all of the answers. —James Thurber Team Dynamics Survey Ellen created a list of survey questions she first used as personal reflection while she observed teams in action. Using these questions the same way, as a pathway to reflection, an agile coach can gain insight into potential team problems or areas for emotional growth. Using them with the team will be more insightful, perhaps as material for a retrospective where the team has the time and space to chew on the ideas that come up. While the team sprints, though, mull them over on your own, and notice what they tell you about team dynamics (Braun 2010). • How much does humor come into day-to-day interaction within the team? • What are the initial behaviors that the team shows in times of difficulty and stress? • How often are contradictory views raised by team members (including junior team members)? • When contradictory views are raised by team members, how often are they fully discussed? • Based on the norms of the team, how often do team members compromise in the course of usual team interactions (when not forced by circumstances)? • To what extent can any team member provide feedback to any other team member (think about negative and positive feedback)? • To what extent does any team member actually provide feedback to any other team member? • How likely would it be that a team member would discuss issues with your performance or behavior with another team member without giving feedback to you directly (triangulating)? • To what extent do you as an individual get support from your team on your personal career goals (such as learning a new skill from a team member)? • How likely would you be to ask team members for help if it required your admission that you were struggling with a work issue? • How likely would you be to share personal information with the team that made you feel vulnerable? • To what extent is the team likely to bring into team discussions an issue that may create conflict or disagreement within the team? • How likely or willing are you to bring into a team discussion an issue that is likely to have many different conflicting points of view? • If you bring an item into a team discussion that is likely to have many different conflicting points of view, how often does the team reach a consensus that takes into consideration all points of view and feels workable to you? • Can you identify an instance in the past two work days when you felt a sense of warmth or inclusion within the context of your team? • Can you identify an instance in the past two days when you felt a sense of disdain or exclusion within the context of your team? • How much does the team make you feel accountable for your work? Mulling over these questions solo or posing them to the team will likely generate a lot of raw material to consider. When you step back from the many answers, perhaps one or two themes jump out at you, signaling the “big things” to address.

I like to think of the various results of the profile tools and tests we appeal to in an effort to learn about ourselves as the egoic spaces we inhabit. One way to illustrate this is to view our temperament (often categorized as one of sixteen combinations of basic preferences that can be determined through the MBTI® inventory—a typology developed by Isabel Briggs Myers and her mother Katharine Briggs based on Carl Jung’s typology theory) as the specific room we stay in; our StrengthsFinder® results (based on Gallup University’s list of thirty-four talent themes, a weighted list of innate strengths that carry potential to increase a person’s performance success) as the way we decorate our room; but our Enneagram type as the kind of home we build (maybe some of us live in a hip urban condo, others prefer a gable-roofed Thai-inspired house, while others are happy to call home a one-story ranch). Our Enneagram type is the home we are likely born in and will most definitely die in.

In reality, however, the poet has given concrete form to a very general psychological theme, namely, that there will always be more things in a closed, than in an open, box. To verify images kills them, and it is always more enriching to imagine than to experience.

This "take home" aspect of modern exhibitions has parallels with the traditional "giveaways" handed out to visitors and the themed trinkets from the museum shop. The important difference is that data capture at exhibitions allows institutions to draw the Internet traffic of their target audiences into their digital space, delivering the kind of marketing benefits that mere branded trinkets can no longer provide.Interestingly, the live, physical experience of holding an event has not been replaced by virtual exhibitions, as was predicted when the Internet was born. The digital experience often leads to a physical visit that seems to encourage rather than discourage visitors.

The theme of this exhibition is folk art, and the building, which is usually a typical white-cube space, has been dressed up to look like a circus. The walls are covered in strange murals; level with my head are alligators eating trapeze artists who are, in turn, eating small alligators. In large display cases are arrangements by the famous Victorian taxidermist and artist, Walter Potter. There's a feast being had by little ginger kittens that look like they were once---before dying and being stuffed with hay and then seated on miniature dining chairs and put in front of tiny cakes, pots of tea, and samovars---from the same litter. Their eyes are beautiful, black, glistening marbles. Next to the cat feast is another Walter Potter---rabbits diligently working at desks in a miniature classroom. It's thrilling seeing these works. I've known them for years; I studied them for my A-levels. In photographs, they seem clean and unreal. Up close, I can see the little dimples in the animals' skin where their muscles used to attach; I can smell the tiny, microscopic traces of hundred-year-old-blood inside them.

Tarot readings are like stories, you see-they have characters, conflict, action, climax, theme, and denouement.

Furthermore, it is not the people or the citizens who decide on what to vote, on which political program, at what time, and so on. It is the oligarchs and the oligarchic system that decide on this and that submit their choice to the vote of the electorate (in certain very specific cases). One could legitimately wonder, for instance, why there are not more referendums, and in particular referendums of popular initiative, in “democracy.” Cornelius Castoriadis perfectly described this state of affairs when he wrote: “The election is rigged, not because the ballot boxes are being stuffed, but because the options are determined in advance. They are told, ‘vote for or against the Maastricht Treaty,’ for example. But who made the Maastricht Treaty? It isn’t us.”127 It would thus be naive to believe that elections reflect public opinion or even the preferences of the electorate. For these oligarchic principles dominate our societies to such an extent that the nature of the choice is decided in advance. In the case of elections, it is the powerful media apparatus—financed in the United States by private interests, big business, and the bureaucratic machinery of party politics—that presents to the electorate the choices to be made, the viable candidates, the major themes to be debated, the range of possible positions, the questions to be raised and pondered, the statistical tendencies of “public opinion,” the viewpoint of experts, and the positions taken by the most prominent politicians. What we call political debate and public space (which is properly speaking a space of publicity) are formatted to such an extent that we are encouraged to make binary choices without ever asking ourselves genuine questions: we must be either for or against a particular political star, a specific publicity campaign, such or such “societal problem.” “One of the many reasons why it is laughable to speak of ‘democracy’ in Western societies today,” asserts Castoriadis, “is because the ‘public’ sphere is in fact private—be it in France, the United States, or England.”The market of ideas is saturated, and the political consumer is asked to passively choose a product that is already on the shelves. This is despite the fact that the contents of the products are often more or less identical, conjuring up in many ways the difference that exists between a brand-name product on the right, with the shiny packaging of the tried-and-true, and a generic product on the left, that aspires to be more amenable to the people. “Free elections do not necessarily express ‘the will of the people,’ ” Erich Fromm judiciously wrote. “If a highly advertised brand of toothpaste is used by the majority of the people because of some fantastic claims it makes in its propaganda, nobody with any sense would say that people have ‘made a decision’ in favor of the toothpaste. All that could be claimed is that the propaganda was sufficiently effective to coax millions of people into believing its claims.

This “sacred” space is something men who are guided by the Magician know well. These men may actually put themselves into that “space” deliberately, much like ritual magicians who draw their magic circles and recite their incantations. They enter this space by listening to certain musical pieces, by tending to a hobby, by taking long walks in the woods, by meditating on certain themes and mental pictures, and by many other methods. When they enter this sacred space within they can be in touch with the Magician; they can emerge from the inner space seeing what they need to do about a problem and knowing how to do it.

One theme underlying my method of tidying is transforming the home into a sacred space, a power spot filled with pure energy. A comfortable environment, a space that feels good to be in, a place where you can relax--these are traits that make a home a power spot. Would you rather live in a home like this or in one that resembles a storage shed? The answer, I hope, is obvious.

One theme underlying my method of tidying is transforming the home into a sacred space, a power spot filled with pure energy.

For decades I’ve had an intense interest in the history and mythology of the Silk Road, I think in part because an aspect of me loves the resonance of long distance travel as a theme or anchor, if you will, for narrative. The ways that cultures rise and fade across centuries, the ways cultures connect and conflict, absorb and reject, transform or remain static: As a writer this is thematic content that never gets old for me. A million million stories rise out of the endless back and forth of cultural contact in all its best and worst aspects, and everything in between. Weave that within a story of adventure or empire or a journey into unknown spaces and I’m in writer and reader hog heaven.

This cannot be,” I murmured. I wept and shuddered, convulsing in joy yet still not daring to believe. In his Father’s eyes, my Father’s eyes, I heard the song of light singing over me; I still cannot begin to describe what I was experiencing, except that it was a seeing that was also hearing. In the song flowed Abba’s unsearchable care, all around me, in me, cradling me gently as a womb—all of me, every fearful, shame-riddled, guilt-ridden, war-torn fragment. All was known and accepted, embraced within and without—even, impossibly, delighted in. I felt a comfort and love more tender and beautiful than I ever dreamed could be possible. Moving quietly, St. John, ever in tune with the Holy Spirit, left the room. He was giving me space to know, or as he would say, time for my imagination to expand until it was worthy of its theme. I rolled onto my back with my eyes closed, marveling, when I felt Jesus’s presence. I could feel him—Jesus—in me. I groaned as I realized that it had been a thousand years since I felt—or allowed myself to feel. Then

I’ll be hanged if I can understand how it concerns Evolution to get us out of a mere scrape.” “Out of all kinds of scrapes, my dear Brumm, Evolution has the power to deliver us. There is no conceivable scrape which is not a link in the great chain—in Chance, which is the empirical name for Evolution, and bears the same relation to it that alchemy bears to chemistry, and astrology to astronomy. And the last little scrape of all, death, is simply the charming means Evolution takes to get us out of the great big scrape, life. You will never be happy, my dear friend, until you submit to the Evolutionary will. If it were not so amusing, nothing would be more insufferable than the unanimity and persistency with which all men and kindreds and nations shout up into space, ‘What a scrape were in!’ It is the first thing the child says in its inarticulate way with the first breath of air it is able to employ. ‘Oh, what a scrape to be sure!’ And it is the last thing the man feels on his death-bed. And you will find that all the books and newspapers and music in the world are only expositions and sermons and fugues and variations on the one theme. ‘Oh, what a scrape!’ Now, it is my mission to change the world’s tune. I mean to teach it that scrape, luck, chance, is law, is Evolution, is the soul of the universe; and having brought man’s will into accord with the Evolutionary will, in a very short time it will come about that children will laugh with their first breath, as much as to say, ‘ What a delightful thing it is to come into the world.’ And on their death-beds men will cry, ‘How refreshing and noble it is to pass away,’ while all the books and newspapers and music of the world will cease to be a mere complaint, will cease—altogether, the books and newspapers, perhaps, and only glad music remain.

Margaret Crawford, “The World in a Shopping Mall,” in Variations on a Theme Park: The New American City and the End of Public Space, ed. Michael Sorkin (New York: Noonday Press, 1992), p.

So I sit through the last seven minutes of the episode. It does not get noticeably better. We learn that the captain switched bodies with the chimp in order to negotiate with a band of space-faring monkeys who were threatening to destroy the station. He eventually returns from his mission and restores order by swapping back into his own body and placing the chimp under arrest for mutiny and insurrection. The chimp elects to act as his own lawyer. He is convicted and condemned to be ejected into the icy vacuum of space. The sentence is carried out in a slightly amusing sendup of Billy Budd. Seeing their fellow primate being chucked out of the airlock, the space monkeys blow up the station. Fade to theme music.

Nic walked to the end of the hallway and opened the door that led to the unfinished attic. She flipped on the light switch and gasped aloud. The attic wasn’t merely finished. It had been transformed. He’d chosen a mountain wildlife theme for the nursery that suited the space to a T, and he’d included two sets of everything—two cribs, two dressers, two changing tables, and even two full-size rocking chairs. Both rockers sported cushions that had been embroidered with two words: Mama Bear on one, Papa Bear on the other. “Oh, Gabe,” she said with a sigh. She sat in the Mama Bear rocker, rubbed her belly, and that’s when she saw the mural on the wall. Papa Bear, Mama Bear, two Baby Bears, and a crooked-tailed boxer sprawled at their feet. Papa Bear held a T-square. Mama Bear had a stethoscope draped around her neck. In the sky to the right, a happy-faced sun shined down upon them. In the sky to the left, two silhouettes with angel wings sat perched at the apex of a rainbow. Gabe

The book is limited in time and space to addressing population policies in the Young Turk era (1913–50) in Eastern Turkey. It begins with the Young Turk seizure of power in the 1913 coup d’état and ends with the end of Young Turk rule in 1950.1 It will describe how Eastern Turkey as an ethnically heterogeneous imperial shatter zone was subjected to various forms of nationalist population policies aimed at transforming the region into an ethnically homogeneous space to be included into the Turkish nation state. How was Eastern Turkey moulded by Young Turk population policies? Why was the Turkish process of nation formation so violent in this region? Why do political elites launch policies to increase homogeneity in their societies? These will be the guiding questions in this book. The focus will be on an account of the implementation of these nationalist population policies in the eastern provinces, in order to discuss the policies in detail. This book argues that the Young Turk nationalist elite launched this process of societal transformation in order to establish and sustain a Turkish nation state. In this process, ethnically heterogeneous borderland regions were subjected to more encompassing and more violent forms of population policies than the core regions. The eastern provinces were one of these special regions. This book highlights the role played by the Young Turks in the identification of the population of the eastern provinces as an object of knowledge, management, and radical change. It details the emergence of a wide range of new technologies of population policies, including physical destruction, deportation, forced assimilation, and memory politics, which converged in an attempt to increase population homogeneity within the nation state. The common denominator to which these phenomena can be reduced is the main theme of population policies. The dominant paradigms in the historiography of the great dynastic land empires can be characterized as a nationalist paradigm and a statist paradigm. According to the first paradigm, the phenomenon of nationalism led to the dissolution of the empires. Centrifugal nationalism nibbled at the imperial system for several decades until the empire crumbled into nation states. Due to their relatively early acquaintance with nationalism, the main force behind this nationalist disintegration was often located among minority groups such as Czechs, Serbs, Greeks, and Armenians. In this interpretation, the Young Turks too, were a nationalist movement that reacted to minority nationalisms by pushing for the establishment of a Turkish state in the Ottoman Anatolian heartland. In 1923, they succeeded when a unitary Turkish nation state rose from the ashes of the Ottoman Empire.

This game looks to be a sure winner in late 2000! But you’d better have plenty of hard drive space, as this wonderful RPG takes up about 4.1 gigs of space (the actual game itself is 33 k’s of space, but the uncompressed, six and a half hour wav file theme song takes up the rest).

We passed a boy’s room, decorated with a space theme. Jackson’s light shone over wallpaper depicting the galaxy and intricate mobiles of the planets dangling from the ceiling. Space shuttle posters adorned the walls. High-tech-looking computers and video game consoles were neatly organized. Jackson gave a harsh laugh. “I’ve never been in a nerdery before.

Each of the most basic physical laws that we know of corresponds to some invariance, which in turn is equivalent to a collection of changes which form a symmetry group. The symmetry group describes all the variations that can be formed from an initial seed pattern whilst still leaving some underlying theme unchanged. Thus, for example, the conservation of energy is equivalent to the invariance of the laws of motion with respect to translations backwards or forwards in time (that is, the result of an experiment should not depend on the time at which it was carried out, all other factors being identical); the conservation of linear momentum is equivalent to the invariance of the laws of motion with respect to the position of your laboratory in space, and the conservation of angular momentum to an invariance with respect to the directional orientation of your laboratory in space.

I like to think of weird fiction as an unceasing distortion and buckling of ambient space and time; where plot, theme, atmosphere and voice coalesce. Hence, the lens from which you view the world is askew and occluded. A feeling. A mood. A sense of dislocation.

A great story about a big company’s ability to do this comes from one of the world’s biggest businesses, General Electric. I learned about Doug Dietz a few years ago when I saw him speak to a group of executives. Doug leads the design and development of award-winning medical imaging systems at GE Healthcare. He was at a hospital one day when he witnessed a little girl crying and shaking from fear as she was preparing to have an MRI — in a big, noisy, hot machine that Dietz had designed. Deeply shaken, he started asking the nurses if her reaction was common. He learned that 80 percent of pediatric patients had to be sedated during MRIs because they were too scared to lie still. He immediately decided he needed to change how the machines were designed. He flew to California for a weeklong design course at Stanford’s d.school. There he learned about a human-centric approach to design, collaborated with other designers, talked to healthcare professionals, and finally observed and talked to children in hospitals. The results were stunning. His humandriven redesigns wrapped MRI machines in fanciful themes like pirate ships and space adventures and included technicians who role-play. When Dietz’s redesigns hit children’s hospitals, patient satisfaction scores soared and the number of kids who needed sedation plummeted. Doug was teary-eyed as he told the story, and so were many of the senior executives in the audience. Products should be designed for people. Businesses should be run in a responsive, human-centric way. It is time to return to those basics. Let TRM be your roadmap and turn back to putting people first. It worked for our grandparents. It can work for you.

These entities, angelic, or of other nature and origins have been called forth through deep resonance in your soul. They are here to support and honor your specific makeup and the particular life missions and themes you came to experience and alchemize within your system. Opening to them may be likened unto you purchasing a car which is designed specifically to hug and support every curve of your body, and it being designed in a way that every switch or control in the vehicle is in the very place which works best for you. The smell of the interior is specifically enlivening to your senses, the headlights offer different unique clarity and views, the tires adjust for all weather patterns and conditions. You feel held and have the tools to go on any adventure and explore. In saying this, we are not implying that knowing your guides will remove all pain or suffering from this experience of life, for there are specific pains and sufferings that we have chosen to step into for our highest understanding and maturation. Under the nurturance and care of our guides, we may be held and lovingly nudged down the path to our own reconciliation and joy.

to work conceptually one must actually have a concept, as well as a theme and a way to merge them into a whole. The concept was a new depiction of space and time; “choosing a problem” meant choosing a scene in which this concept could be fully realized in complex and aesthetically satisfying ways.

The theoretical problem all geographers face is how to put together the three themes of space, place and environment in ways that are expressive of a unity without supressing difference.

In the arts terms frequently cross boundaries, as when the concept of metaphor transfers from literature to architecture. The strict definition of metaphor is that it describes a link between disparate concepts that avoids ‘like’ or ‘as’. There is no point-to-point correspondence, the association being on the level of suggestion rather than simile – ‘I see a cloud that’s dragonish . . .’ // A metaphor creates a bridge across unexplored territory, connecting two unlikely entities. The aesthetic ‘spark’ is generated by the novelty or poignancy of the association; the arcing across conceptual space. The emotional reward comes from the recognition of a new pattern of relationship. The phenomenon of metaphor operates in parallel with the formal aesthetic qualities of a building being a variation on the theme of binary aesthetics, introducing the poetic element into architecture.

Pamphlets can consist of anything from around twelve to about thirty poems. They allow us to select and reject pieces, to space out main themes, to consider the dynamics of sub-sections or sequences, and to decide on opening and closing poems. Like individual poems, they require titles and possibly epigraphs, which makes us contemplate the most important impression we wish to give from this grouping of our work.

He built a new vantage point, above the fray; a way to see himself, his old conflict, and his new purpose, in alignment. This expansion is a running theme in every story I’ve encountered of people shifting out of high conflict. Something happens to slow time and create space—maybe the birth of a child, maybe the death of a loved one, maybe even a stint in prison or the signing of a peace treaty—and in that precious space, under the right conditions, something new begins to grow.

UNCONVENTIONAL DESTINATION WEDDING LOCALES Destination Wedding Jan 6 This wedding season, fall in love with endearing unconventional destination wedding locales Theme Weavers Designs Since all the travel restrictions have been lifted, destination weddings are back in vogue. However, the pandemic has led to a major paradigm shift. In this case, Indian couples are looking into hidden gems to take on as their wedding destination, instead of opting for an international location. With the rich cultural heritage and a myriad of local traditions, it has been observed by industry insiders that couples feel closer to their past and history after getting married in a regional wedding destination. At the same time, it is a very cumbersome task to find the perfect wedding destination - it has to be perfectly balanced in terms of the services it offers as well as having breathtaking views. This wedding season, choose something offbeat, by opting for an unexplored destination, that is both visually appealing and has a romantic vibe to them. Start off your wedding journey with an auspicious location. Rishikesh, on the banks of the holy river Ganges is one of the most sacred places a couple can tie the knot. This tiny town’s interesting traditions, picturesque locales, and ancient customs make this one of the most underrated places to get married in india. Perfect for a riverside wedding in extravagant outdoor tents, this wedding season, it is high time Rishikesh gets the hype it deserves. “The Glasshouse on the Ganges,” is one of the most stunning places to get married. While becoming informed travellers, this place is interred with a vast and vibrant cultural history. It offers an extremely unique experience as it revitalises ruined architectural wonders for the couple to tour or get married in, making it a heartwarming and wonderful experience for all those who are involved. Steep your wedding party in the lap of nature, in Naukuchiatal, Nainital, Uttarakhand. This place is commonly referred to as “treasure of natural beauty,” where it offers mesmerising natural spectacles for a couple to get married in a gorgeous outdoor ceremony. Away from the hustle and bustle of the urban jungles that have slowly been taking over the Indian subcontinent, this location provides a much needed breath of fresh air. This location also provides much needed reprieve from the fast paced lifestyle that we live, making a wedding a truly relaxing affair. As this is a quaint hill station, surrounded with lush greens, there are numerous ideas to create a natural and sustainable wedding. The most distinguishing feature of this location is the nine-cornered lake, situated 1,220 m above sea level. There is something classic and timeless about the Kerala backwaters. This location is enriching and chock full of unique cultural traditions. With spectacular and awe-inspiring views of the backwaters, Kumarakom in Kerala easily qualifies as one of the top wedding destinations in india. Just like Naukuchiatal, this space is a study in serenity, where it is far away from the noisy streets and bazaars. Perfect for a cozy and intimate wedding, the Kerala backwaters are a gorgeous choice for couples who are opting for a socially distant wedding, along with having a lot of indigenous flora and fauna. Punctuated with the salty sea and the sultry air, the backwaters in Kerala are an underrated gem that presents couples with a unique wedding location that is perfect for a historical and regal wedding. The beaches of Goa and the forts of Rajasthan are a classic for a reason, but at the same time, they can get boring. Couples have been exploring more underrated wedding locations in order to experience the diverse local cultures of India that can also host their weddings

Because it was their favorite color, the two parked their lifted KISS themed Hummer H3 in the blue parking space, and, what a treat, it was only feet from the entrance!

MAYBE BEING LOVED is like being zoomed in on. Like someone undertaking an endless journey into you, enabling you to see all the beauty you contain. That you are an entire universe of exotic shapes, with ever-increasing copies of yourself—only with a slight twist. Like fanciful variations on a known theme from viewpoints you never even knew existed. Everyone deserves to experience such a journey at least once in their life. It’s the most beautiful thing she’s ever known. Not only have new spaces opened up in her, but it’s as if she’s been drawn in an entirely new dimension. And perhaps one day she’ll discover that this dimension is not an integer.

The theme of entitlement to space that emerges in many of my recollections of men, and in my own masculine development, is colonial code for claiming someone else’s space. Whether it’s through an emphasis on being large and muscular, or asserting power by an extended or intimidating stride on sidewalks, being loud in bars, manspreading on public transit, or enacting harm or violence on others, taking up space is a form of misogyny because so often the space that men try to seize and dominate belongs to women and gender-nonconforming people.

The presence of the absent and the dead in this network of connections is the theme of Joyce's last, greatest work, Finnegans Wake. Where Ulysses is an epic of the day, Finnegans Wake is an epic of the night; where the former dislocates our normal notions of "reality" only indirectly and on careful re-reading, the latter makes no concession to day-time "reality" at all and plunges us, from the first page to the last, in Altered States of Consciousness. "Joyce's prose," Timothy Leary has said (in Flashbacks) "prepared me to enter psychedelic space.

THE FOURTH FUNDAMENTAL PRINCIPLE OF PRIMORDIAL DIMENSIONAL SPACE: GOD’S THEORY OF RANDOMNESS Primordial dimensional space and Minus Zero may not have always existed. They were random events in the life cycle of the primordial dimension space. Everything that came from them was also random. This was the God’s Theory of Randomness. The God’s Theory of Randomness says that randomness is the main theme of development in the primordial dimension, which is beyond all other dimensions. This randomness often shows up outside the framework of a symbolic order that is not dominant. The God’s Theory of Randomness can explain everything, such as the origin of the universe, the extinction of dinosaurs, the advancement of civilization, the rise and fall of technology, the inequality between the rich and the poor, and the destiny of individuals.

A closer look at the calendar reveals that for every cultic action performed by women there was a corresponding activity that involved men. This theme of interdependence between female and male actors played itself out throughout the Roman calendar. Importantly, these ritual actions were carried out in a defined space, in other words, a sacred landscape.

As seemed to be the theme of his days recently, Danny was questioning his reality, questioning his dreams, questioning his mind, questioning what was real, what was imagined, and then questioning why. “It’s as real as you want it to be, Danny,” barked that voice again that definitely wasn’t his. He was feeling displaced, like an outsider, as though he were simply doing a pale impersonation of himself. And not even a good impersonation either, with steps too long, breaths too quick, smile too wide, blinks too slow. Get a hold of yourself, idiot. So he searched the room, searched his world, interrogating the shadows, prodding the corners, acknowledging the spaces, seeking for something to ground himself.

The absurdity of many UFO stories and of many religious visions is not a superficial logical mistake. It may be the key to their function. According to Major Murphy, the confusion in the UFO mystery may have been put there deliberately to achieve certain results. One of these results has been to keep scientists away. The other is to create the conditions for a new form of social control, a change in Man’s perception of his place in the universe. Are his theories fantastic? Before we decide, let us review a few other facts. We need to examine more closely the political connections. Paris Flammonde, in his well-documented Age of Flying Saucers, remarked that “a great many of the contactees purvey philosophies which are tinged, if not tainted, with totalitarian overtones.”1 A catalogue of contactee themes, compiled from interviews I have conducted, includes the following. Intellectual abdication. The widespread belief that human beings are incapable of solving their own problems, and that extraterrestrial intervention is imperative to save us “in spite of ourselves.” The danger in such a philosophy is that it makes its believers dependent on outside forces and discourages personal responsibility: why should we worry about the problems around us, if the Gods from Outer Space are about to solve them? Racist philosophy. The pernicious suggestion that some of us on the Earth are of extraterrestrial descent and therefore constitute a “higher race.” The dangers inherent in this belief should be obvious to anybody who hasn’t forgotten the genocides of World War II, executed on the premise that some races were somehow “purer” or better than others. (Let us note in passing that Adamski’s Venusian, the Stranger of the Canigou seen by Bordas, and many other alleged extraterrestrials were all tall Aryan types with long blond hair.) Technical impotence. The statement that the birth of civilization on this planet resulted not from the genius and ability of mankind, but from repeated assistance by higher beings. Archaeologists and anthropologists are constantly aware of the marvelous skill with which the “Ancient Engineers” (to use L. Sprague de Camp’s phrase) developed the tools of civilization on all continents. No appeal to superior powers is necessary to explain the achievements of early culture. The belief expressed by the contactees reveals a tragic lack of trust on their part in human ability. Social utopia. Fantastic economic theories, including the belief that a “world economy” can be created overnight, and that democracy should be abolished in favor of Utopian systems, usually dictatorial in their outlook.

We convinced EarthLink to pay us $125,000 to become “the official Internet Service Provider of the Parks Department.” We used that money to pay to build a new website to help New Yorkers take advantage of everything offered at their parks. We owed EarthLink attention and media coverage in return. So we built a forty-foot-by-forty-foot giant spiderweb of rope in Times Square. We dressed Henry in a sequined silver suit and top hat, put him on a riser obscured by dry ice, and blasted the theme song to 2001: A Space Odyssey out of the giant speaker they use for New Year’s Eve as he ascended the web to launch the new Parks Department website, paid for by EarthLink. The same approach worked for policy initiatives. We staged elaborate funerals for trees murdered by people (cut down illegally by construction crews or poisoned by people who thought their views were obstructed by trees). One time, Henry chained himself to a tree in Union Square Park to try to prevent its demise. This all helped fuel legislation through the city council making arborcide a crime.

There are certain things that remind me of my destiny to raw dog American capitalism, get the same UTI over and over, and keep going back out of shame and lack of prospects. I skew pretty left, but I will wait in line at Space Mountain for an hour and foam at the mouth over the intellectual property of one of the world's vilest conglomerates. Their labor and integration practices ae sick, their refusal to produce anything new is obnoxious, and when I see a princess at a theme park who has the same hair color as me, I pass out.

The organism is not defined by its punctual existence; what exists beyond is a theme, a style, all these expressions seeking to express not a participation in a transcendental existence, but in a structure of the whole. The body belongs to a dynamic of behavior. Behavior is sunk into corporeity. The organism does not exist as a thing endowed with absolute properties, as fragments of Cartesian space. An organism is a fluctuation around norms...Living being is not a form; it is formed directly without the theme having to become an image...The reality of the organism supposes a non - Parmenidean Being, a form that escapes from the dilemma of being and nonbeing...In perception, the vertical and the horizontal are given everywhere and present nowhere. Totality is likewise present everywhere and nowhere...Themes are again dimensions, the establishment of a certain field of gravity.

Consider an actual city park in contrast to a faux public space like Universal CityWalk, which one passes through upon leaving the Universal Studios theme park. Because it interfaces between the theme park and the actual city, CityWalk exists somewhere in between, almost like a movie set, where visitors can consume the supposed diversity of an urban environment while enjoying a feeling of safety that results from its actual homogeneity. In an essay about such spaces, Eric Holding and Sarah Chaplin call CityWalk “a ‘scripted space’ par excellence, that is, a space which excludes, directs, supervises, constructs, and orchestrates use.”13 Anyone who has ever tried any funny business in a faux public space knows that such spaces do not just script actions, they police them. In a public space, ideally, you are a citizen with agency; in a faux public space, you are either a consumer or a threat to the design of the place.

Critical play is characterized by a careful examination of social, cultural, political, or even personal themes that function as alternates to popular play spaces.

One theme underlying my method of tidying is transforming the home into a sacred space, a power spot filled with pure energy. A comfortable environment, a space that feels good to be in, a place where you can relax--these are traits that make a home a power spot.

What we want is a smashing theme of mythic grandeur.

One theme underlying my method of tidying is transforming the home into a sacred space, a power spot filled with pure energy. A comfortable environment, a space that feels good to be in, a place where you can relax—these are the traits that make a home a power spot. Would you rather live in a home like this or in one that resembles a storage shed? The answer, I hope, is obvious.

Fashion blogger Anna Estrin in her online magazine talks about women's happiness, the atmosphere of home comfort, traditions, holidays, decor and culinary recipes. Since all of her projects in one way or another are united by the theme of fashion, beauty, womanhood, family and home comfort, she shares the current trends, the secrets of combining different styles and putting together the perfect image not just of a woman but also around her. A surrounding of a woman plays a big role in building her happiness, Anna believes. She is convinced that any day can be turned into a real holiday with the help of creative ideas. Anna is an expert in making her home a cozy space that is festive for her family because she loves esthetics. For most people, their home is the most important place that their lives revolve around since that is where they and their loved ones live. We all want our homes to be not just comfortable but also beautiful. Adding small touches here and there can add a lot of beauty to a home and help the homeowner realize his or her home’s full potential. Making her family happy is the main key to Anna’s happiness and she is delighted to share her ideas with the readers.

but a bought diary is anathema to the true diariest - take Pepys as your model, his diary starts with the erroneous assumption that all days are alike, or at least equal in length. We all know the assumption to be false. For Monday I may require three pages, for Wednesday three lines. If my diary is divided into equal parts I have the same space for both days. On Monday I am tempted to be telegraphic, or even to miss out some essential portion of my theme, on Wednesday I am tempted to be verbose.

These themes arise again in Steve’s provocative account of David Foster Wallace’s suicide. Foster Wallace’s human tragedy, Steve suggests, is the result of a failed literary ambition – a thwarted hope “that everything could be contained in a book, unified by narrative”, that “a novel might become the world, exceeding the limits of the self”. For Steve, Foster Wallace’s 1088-page Infinite Jest was an attempt at just such a novel, a novel to make sense of the flux of the world. And his next attempt, The Pale King, destroyed its author, who died of his failure to write a book that could be the world.

THROAT CHAKRA—VISHUDDHA How do you know the truth? Truth is the operative word in this section, whereas voice is its secondary focus. Most people are focusing on voice and expression at the Throat Chakra — that is, the capacity to express ideas and thoughts. What matters most is not how you talk at the Throat Chakra, but what you convey. The "what" is your truth, your most insightful wisdom; the "how" is your medium to express your truth. Both the "what" and "how" of truth are sitting here at the Throat Chakra, at the center of your physical throat (or the apple of your Adam). What do you mean by "truth?" Many claim the reality is a personal quest to discover the values and beliefs that drive choices and decisions about your life. Others suggest that a collective truth exists, a unified wisdom to which all can aspire and seek integration. Let the intersection of these two approaches inspire you to explore individual and collective truths to understand how to integrate what you see, learn and experience into your life. Throat Chakra Gemstones The gems of this chakra are believed to be the gems of Lemuria, an ancient civilization aligned with the realm of the dolphin, which reflect knowledge that had been preserved and held in crystals before the destruction of that community. One of the main Lemurian gemstones, AQUA Atmosphere QUARTZ is a powerful purifier of the atmosphere and also encourages power, tenacity and stability. •       AMAZONITE is the primary stone of reality, and it enhances confidence for public speakers, allowing them to express with ease even the most difficult words and themes. •       ANGELITE (in crystalline form, known as CELESTITE) invokes the angelic forces to evoke in your spaces the presence of angels, like archangels. Take this jewel with you or sleep by it to feel more connected to your own personal angels and guides. •       Since centuries TURQUOISE has been valued by indigenous Americans who find it a powerful purifier and healer, as well as a tool that strengthens and defends warriors in combat. It was revered as a source of good fortune in antiquity Persia. Connect to your gemstones in the Throat Chakra in moments of anxiety or frustration. Here's how to do this: Lie down in a comfortable position and keep in your right hand, the receiving one, one or three of your beloved light blue Throat Chakra crystals, through which energy reaches your body. (Some people feel their left hand is their Receiving Hand; go with what they feel right for you.) Set the intention to receive the gifts of the Throat Chakra, peace, wisdom and truth. Then move the stones to your hand, or Projecting Side, so you can take the energy out into the universe as a gift for everyone. Imagine a bright blue ray of truth and light beaming out into the world for everyone to see, receive and enjoy.

The non-AVP spouse feels the relationship is one sided in favor of the AVP. AVPs try to avoid personal issues and past issues. Let’s just start today is a common theme. After an argument, Doug doesn’t see any patterns in his behavior. June sees the importance of going forward but is frustrated with 15 years of the same situation. The spouse has brought up dissatisfaction to the AVP. They feel uncertain of themselves. They recognize they need more time and space to be or to relate to others. They are aware they don’t have goals. They do not know how to say no gently, yet firmly, so they are ashamed of themselves. They find that demands or suggestions stop them at some level. They have a sense that they need others so they can keep going. AVPs in relationships often feel they can’t give to their spouse. They find their spouse’s marital style intense and overstated. Often, this is how they view the spouse’s parental style as well. They want stress to be gone.

Abstraction is the notion of looking at a group of “somethings” (such as cars, invoices, or executing computer programs) and realizing that they have common themes. You can then ignore the unimportant differences and just record the key data items that characterize the thing (e.g., license number, amount due, or address space boundaries). When you do this, it is called “abstraction”, and the types of data that you store are “abstract data types”. Abstraction sounds like a tough mathematical concept, but don’t be fooled—it’s actually a simplification.

Were all the geniuses of history to focus on this single theme, they could never fully express their bafflement at the darkness of the human mind. No person would give up even an inch of their estate, and the slightest dispute with a neighbor can mean hell to pay; yet we easily let others encroach on our lives—worse, we often pave the way for those who will take it over. No person hands out their money to passersby, but to how many do each of us hand out our lives! We’re tight-fisted with property and money, yet think too little of wasting time, the one thing about which we should all be the toughest misers.” —SENECA, ON THE BREVITY OF LIFE, 3.1–2 Today there will be endless interruptions: phone calls, emails, visitors, unexpected events. Booker T. Washington observed that “the number of people who stand ready to consume one’s time, to no purpose, is almost countless.” A philosopher, on the other hand, knows that their default state should be one of reflection and inner awareness. This is why they so diligently protect their personal space and thoughts from the intrusions of the world. They know that a few minutes of contemplation are worth more than any meeting or report. They also know how little time we’re actually given in life—and how quickly our stores can be depleted. Seneca reminds us that while we might be good at protecting our physical property, we are far too lax at enforcing our mental boundaries. Property can be regained; there is quite a bit of it out there—some of it still untouched by man. But time? Time is our most irreplaceable asset—we cannot buy more of it. We can only strive to waste as little as possible.