Swing In Nature Quotes

I promise you that the same stuff galaxies are made of, you are. The same energy that swings planets around stars makes electrons dance in your heart. It is in you, outside you, you are it. It is beautiful. Trust in this. And you your life will be grand.

I decided early in graduate school that I needed to do something about my moods. It quickly came down to a choice between seeing a psychiatrist or buying a horse. Since almost everyone I knew was seeing a psychiatrist, and since I had an absolute belief that I should be able to handle my own problems, I naturally bought a horse.

Deryn felt brilliant, rising through the air at the center off everyone's attention, like an acrobat aloft on a swing. She wanted to make a speech: Hey, all you sods, I can fly and you can't! A natural airman, in case you haven't noticed. And in conclusion, I'd like to add that I'm a girl and you can all get stuffed!

Who knows why people are different? We are born with a certain nature, I think. And then the world takes its swings at us.

Caution not spirit, let it roam wild; for in that natural state dance embraces divine frequency.

As long as we live, our self-absorption and our insecurity will walk together, holding hands and swinging them back and forth like two little girls on their way to a pretend playground they can never find. Human nature dictates that most often we will be as insecure as we are self-absorbed. The best possible way to keep from getting sucked into the superficial narcissistic mentality that money, possessions, and sensuality can satisfy and secure us is to deliberately give ourselves to something much greater...[Christ] showed us that giving, rather than getting, is the means to receiving...to find yourself, your true self, you must lose yourself in something larger.

We have been led to imagine all sorts of things infinitely more marvelous than the imagining of poets and dreamers of the past. It shows that the imagination of nature is far, far greater than the imagination of man. For instance, how much more remarkable it is for us all to be stuck-half of us upside down-by a mysterious attraction, to a spinning ball that has been swinging in space for billions of years, than to be carried on the back of an elephant supported on a tortoise swimming in a bottomless sea.

I'm lying in my room listening to the birds outside. I used to think they sang because they were happy. But then I learned on a nature show they're really showing off. Trying to lure in some other bird so they can mate with it. Or let the other birds know not to get too close to their turf. I wish I never watched that show, because now all I think about is what those pretty sounds mean. And how they're not pretty at all.

I am a book. Sheaves pressed from the pulp of oaks and pines a natural sawdust made dingy from purses, dusty from shelves. Steamy and anxious, abused and misused, kissed and cried over, smeared, yellowed, and torn, loved, hated, scorned. I am a book. I am a book that remembers, days when I stood proud in good company When the children came, I leapt into their arms, when the women came, they cradled me against their soft breasts, when the men came, they held me like a lover, and I smelled the sweet smell of cigars and brandy as we sat together in leather chairs, next to pool tables, on porch swings, in rocking chairs, my words hanging in the air like bright gems, dangling, then forgotten, I crumbled, dust to dust. I am a tale of woe and secrets, a book brand-new, sprung from the loins of ancient fathers clothed in tweed, born of mothers in lands of heather and coal soot. A family too close to see the blood on its hands, too dear to suffering, to poison, to cold steel and revenge, deaf to the screams of mortal wounding, amused at decay and torment, a family bred in the dankest swamp of human desires. I am a tale of woe and secrets, I am a mystery. I am intrigue, anxiety, fear, I tangle in the night with madmen, spend my days cloaked in black, hiding from myself, from dark angels, from the evil that lurks within and the evil we cannot lurk without. I am words of adventure, of faraway places where no one knows my tongue, of curious cultures in small, back alleys, mean streets, the crumbling house in each of us. I am primordial fear, the great unknown, I am life everlasting. I touch you and you shiver, I blow in your ear and you follow me, down foggy lanes, into places you've never seen, to see things no one should see, to be someone you could only hope to be. I ride the winds of imagination on a black-and-white horse, to find the truth inside of me, to cure the ills inside of you, to take one passenger at a time over that tall mountain, across that lonely plain to a place you've never been where the world stops for just one minute and everything is right. I am a mystery. -Rides a Black and White Horse

Consider this: all the ants on the planet, taken together, have a biomass greater than that of humans. Ants have been incredibly industrious for millions of years. Yet their productiveness nourishes plants, animals, and soil. Human industry has been in full swing for little over a century, yet it has brought about a decline in almost every ecosystem on the planet. Nature doesn't have a design problem. People do.

It is worth saying something about the social position of beggars, for when one has consorted with them, and found that they are ordinary human beings, one cannot help being struck by the curious attitude that society takes towards them. People seem to feel that there is some essential difference between beggars and ordinary 'working' men. They are a race apart--outcasts, like criminals and prostitutes. Working men 'work', beggars do not 'work'; they are parasites, worthless in their very nature. It is taken for granted that a beggar does not 'earn' his living, as a bricklayer or a literary critic 'earns' his. He is a mere social excrescence, tolerated because we live in a humane age, but essentially despicable. Yet if one looks closely one sees that there is no ESSENTIAL difference between a beggar's livelihood and that of numberless respectable people. Beggars do not work, it is said; but, then, what is WORK? A navvy works by swinging a pick. An accountant works by adding up figures. A beggar works by standing out of doors in all weathers and getting varicose veins, chronic bronchitis, etc. It is a trade like any other; quite useless, of course--but, then, many reputable trades are quite useless. And as a social type a beggar compares well with scores of others. He is honest compared with the sellers of most patent medicines, high-minded compared with a Sunday newspaper proprietor, amiable compared with a hire-purchase tout--in short, a parasite, but a fairly harmless parasite. He seldom extracts more than a bare living from the community, and, what should justify him according to our ethical ideas, he pays for it over and over in suffering. I do not think there is anything about a beggar that sets him in a different class from other people, or gives most modern men the right to despise him. Then the question arises, Why are beggars despised?--for they are despised, universally. I believe it is for the simple reason that they fail to earn a decent living. In practice nobody cares whether work is useful or useless, productive or parasitic; the sole thing demanded is that it shall be profitable. In all the modem talk about energy, efficiency, social service and the rest of it, what meaning is there except 'Get money, get it legally, and get a lot of it'? Money has become the grand test of virtue. By this test beggars fail, and for this they are despised. If one could earn even ten pounds a week at begging, it would become a respectable profession immediately. A beggar, looked at realistically, is simply a businessman, getting his living, like other businessmen, in the way that comes to hand. He has not, more than most modem people, sold his honour; he has merely made the mistake of choosing a trade at which it is impossible to grow rich.

Suddenly I came out of my thoughts to notice everything around me again-the catkins on the willows, the lapping of the water, the leafy patterns of the shadows across the path. And then myself, walking with the alignment that only comes after miles, the loose diagonal rhythm of arms swinging in synchronization with legs in a body that felt long and stretched out, almost as sinuous as a snake…when you give yourself to places, they give you yourself back; the more one comes to know them, the more one seeds them with the invisible crop of memories and associations that will be waiting for when you come back, while new places offer up new thoughts, new possibilities. Exploring the world is one the best ways of exploring the mind, and walking travels both terrains.

And over walls and earth and trees and swinging sprays and tendrils the fair green veil of tender little leaves had crept, and in the grass under the trees and the gray urns in the alcoves and here and there everywhere were touches or splashes of gold and purple and white and the trees were showing pink and snow above his head and there were fluttering of wings and faint sweet pipes and humming and scents and scents.

It was in fact the ordinary nature of everything preceding the event that prevented me from truly believing it had happened, absorbing it, incorporating it, getting past it. I recognize now there was nothing unusual in this: confronted with sudden disaster we all focus on how unremarkable the circumstances were in which the unthinkable occurred, the clear blue sky from which the plane fell, the routine errand that ended on the shoulder with the car in flames, the swings were the children were playing as usual when the rattlesnake struck from the ivy.

Everywhere the air had become a vibrant yellow drum. A heavy sunlight freighted the foliage of the trees. Each leaf was a shutter about to swing back and reveal a miniature sun, one window in the immense advent calendar of nature.

I DIDN’T STOP giving hand jobs because I wasn’t good at it. I stopped giving hand jobs because I was the best at it. For three years, I gave the best hand job in the tristate area. The key is to not overthink it. If you start worrying about technique, if you begin analyzing rhythm and pressure, you lose the essential nature of the act. You have to mentally prepare beforehand, and then you have to stop thinking and trust your body to take over. Basically, it’s like a golf swing.

It was in fact the ordinary nature of everything preceding the event that prevented me from truly believing it had happened, absorbing it, incorporating it, getting past it. I recognize now that there was nothing unusual in this: confronted with sudden disaster we all focus on how unremarkable the circumstances were in which the unthinkable occurred, the clear blue sky from which the plane fell, the routine errand that ended on the shoulder with the car in flames, the swings where the children were playing as usual when the rattlesnake struck from the ivy. "He was on his way home from work — happy, successful, healthy — and then, gone," I read in the account of a psychiatric nurse whose husband was killed in a highway accident. In 1966 I happened to interview many people who had been living in Honolulu on the morning of December 7, 1941; without exception, these people began their accounts of Pearl Harbor by telling me what an "ordinary Sunday morning" it had been. "It was just an ordinary beautiful September day," people still say when asked to describe the morning in New York when American Airlines 11 and United Airlines 175 got flown into the World Trade towers. Even the report of the 9/11 Commission opened on this insistently premonitory and yet still dumbstruck narrative note: "Tuesday, September 11, 2001, dawned temperate and nearly cloudless in the eastern United States.

Transcend the terrestrial; surpass the celestial, from nature’s hands when you receive the sublime pleasures of dance.

Their hands, swinging, touched lightly now and then; their nearness was as natural as the June day.

The law of non-interference with nature. — The law of non-interference with nature is a basic principle of Taoism [stating] that one should be in harmony with, not rebellion against, the fundamental laws of the universe. Preserve yourself by following the natural bends of things and don’t interfere. Remember never to assert your self against nature; never be in frontal opposition to any problems, but to control it by swinging with it.

[Hot flashes] are the prime cause of sleep disruption in women over age fifty, Suzanne Woodward of Wayne State University School of Medicine reports. Her studies show that hot flashes in sleep occur about once an hour. Most prompt an arousal of three minutes or longer. Independently of their hot flashes, women who have them still awaken briefly every eight minutes on average. The sleep process dramatically blunts memory for awakenings, Woodward said, and in the morning women seldom realize how poorly they slept. Instead, they often focus on the daytime consequences of poor sleep, which include fatigue, lethargy, mood swings, depression, and irritability. Many women and their doctors, Woodward said, dismiss such symptoms as "just menopause." This is a mistake, she suggested, because treatment can reduce or eliminate hot flashes, aid sleep, relieve other symptoms, and improve a woman's quality of life. Treatment also helps keep frequent awakenings from becoming a bad habit that continues after hot flashes subside.

I had no fear of the stream's perils, and I listened with the greatest contentment to the quiet slap of water on rocks, the running whisper of the current, and the taps and creaks and croaks that rose with the mist around me. Overhead swing the glittering stars, and the bright moon shone down and lit the curling ripples of the water. At no time in my life had I been in greater danger from the elements, and yet if I learned that heaven is such as that night was, I should deem it a joy worth the dying.

At the base of whatever form of mood swing are individual experiences, the gradual or complete focus on issues that we have no control over. These are issues or circumstances that naturally trigger worry.

That big glorious mountain. For one transitory moment, I think I may have actually seen it”. For one flash, the Mommy had seen the mountain without thinking of logging and ski resorts and avalanches, managed wildlife, plate tectonic geology, microclimates, rain shadow, or yin-yang locations. She’d seen the mountain without the framework of language. Without the cage of associations. She’d seen it without looking through the lens of everything she knew was true about mountains. What she’d seen in that flash wasn’t even a “mountain”. It wasn’t a natural resource. It had no name. “That’s the big goal”, she said. “To find a cure for knowledge”. For education. For living in our heads. Ever since the story of Adam and Eve in the bible, humanity had been a little too smart for its own good, the Mommy said. Ever since eating that apple. Her goal was to find, if not a cure, then at least a treatment that would give people back their innocence. “The cerebral cortex, the cerebellum”, she said, “that’s where your problem is”. If she could just get down to using only her brain stem, she’d be cured. This would be somewhere beyond happiness and sadness. You don’t see fish agonized by wild mood swings. Sponges never have a bad day.

Weight gain, mood swings, fatigue, and low libido aren’t diseases that can be “cured” with a quick injection or a pharmaceutical. Most of these problems can’t be permanently solved by eating less or exercising more. They are hormonal problems. They mean our bodies are trying to tell us that something is wrong.

We also need to recognize that not all stress is bad, that children require challenges and risk as well as safety. It is natural to want to protect our children, but we need to ask ourselves when the desire for risk-free childhoods has gone too far. The safest playground, after all, would have no swings, no steep slides, no rough surfaces, no trees, no other children—and no fun. Children’s brains are shaped by what they do slowly and repeatedly over time. If they don’t have the chance to practice coping with small risks and dealing with the consequences of those choices, they won’t be well prepared for making larger and far more consequential decisions.

Consider this: all the ants on the planet, taken together, have a biomass greater than that of humans. Ants have been incredibly industrious for millions of years. Yet their productiveness nourishes plants, animals, and soil. Human industry has been in full swing for little over a century, yet it has brought about a decline in almost every ecosystem on the planet. Nature doesn’t have a design problem. People do.

Suddenly an unexpected series of sounds began to be heard in this place up against the starry sky. They were the notes of Oak´s flute. It came from the direction of a small dark object under the hedge - a shephard´s hut - now presenting an outline to which an unintiated person might have been puzzled to attach either meaning or use. ... Being a man not without a frequent consciousness that there was some charm in this life he led, he stood still after looking at the sky as a useful instrument, and regarded it in an appreciative spirit, as a work of art superlatively beautiful. For a moment he seemed impressed with the speaking loneliness of the scene, or rather with the complete abstraction from all its compass of the sights and sounds of man. ... Oak´s motions, though they had a quiet energy, were slow, and their deliberateness accorded well with his occupation. Fitness being the basis of beauty, nobody could have denied tha his steady swings and turns in and about the flock had elements of grace. His special power, morally, physically, and mentally, was static. ... Oak was an intensely human man: indee, his humanity tore in pieces any politic intentions of his which bordered on strategy, and carried him on as by gravitation. A shadow in his life had always been that his flock should end in mutton - that a day could find a shepherd an arrant traitor to his gentle sheep.

It is a violation of the laws of nature to swing your sword at those shackled by tyranny. Swing it at the shackles or swing it at the tyrant. Leave the innocents be.

things that came naturally to females did not impress my mother, not at all. In her view you might as well be proud of breathing or walking or giving birth. Our

Four brothers,” Daphne said, shoving the wicket into the ground, “provide quite a marvelous education.” “The things you must have learned,” Kate said, quite impressed. “Can you give a man a black eye? Knock him to the ground?” Daphne grinned wickedly. “Ask my husband.” “Ask me what?” the duke called out from where he and Colin were placing a wicket on a tree root on the opposite side of the tree. “Nothing,” the duchess called out innocently. “I’ve also learned,” she whispered to Kate, “when it’s best just to keep one’s mouth shut. Men are much easier to manage once you understand a few basic facts about their nature.” “Which are?” Kate prompted. Daphne leaned forward and whispered behind her cupped hand, “They’re not as smart as we are, they’re not as intuitive as we are, and they certainly don’t need to know about fifty percent of what we do.” She looked around. “He didn’t hear that, did he?” Simon stepped out from behind the tree. “Every word.” Kate choked on a laugh as Daphne jumped a foot. “But it’s true,” Daphne said archly. Simon crossed his arms. “I’ll let you think so.” He turned to Kate. “I’ve learned a thing or two about women over the years.” “Really?” Kate asked, fascinated. He nodded and leaned in, as if imparting a grave state secret. “They’re much easier to manage if one allows them to believe that they are smarter and more intuitive than men. And,” he added with a superior glance at his wife, “our lives are much more peaceful if we pretend that we’re only aware of about fifty percent of what they do.” Colin approached, swinging a mallet in a low arc. “Are they having a spat?” he asked Kate. “A discussion,” Daphne corrected. “God save me from such discussions,” Colin muttered.

As he stood in the red light of the oil-lamp, strong, tall, and beautiful, his long black hair sweeping over his shoulders, the knife swinging at his neck, and his head crowned with a wreath of white jasmine, he might easily have been mistaken for some wild god of a jungle legend. -"Son," she said at last,—her eyes were full of pride,—"have any told thee that thou art beautiful beyond all men?" "Hah?" said Mowgli, for naturally he had never heard anything of the kind.

A mountain climber foolishly climbing alone slips off a precipice and finds himself dangling at the end of his safety rope, a thousand feet above a ravine. Unable to climb the rope or swing to a safe resting spot, he calls out in despair: “Hallooo, hallooo! Can anybody help me?” To his astonishment, the clouds part, a beautiful light pours through them, and a mighty voice replies, “Yes, my son, I can help you. Take your knife and cut the rope!” The climber takes out his knife, and then he stops, and thinks and thinks. Then he cries out: “Can anybody else help me?

The living cell is the most complex system of its size known to mankind. Its host of specialized molecules, many found nowhere else but within living material, are themselves already enormously complex. They execute a dance of exquisite fidelity, orchestrated with breathtaking precision. Vastly more elaborate than the most complicated ballet, the dance of life encompasses countless molecular performers in synergetic coordination. Yet this is a dance with no sign of a choreographer. No intelligent supervisor, no mystic force, no conscious controlling agency swings the molecules into place at the right time, chooses the appropriate players, closes the links, uncouples the partners, moves them on. The dance of life is spontaneous, self-sustaining, and self-creating.

Compared to them I’m pretty used to losing. There are plenty of things in this world that are way beyond me, plenty of opponents I can never beat. Not to brag, but these girls probably don’t know as much as I do about pain. And, quite naturally, there might not be a need for them to know it. These random thoughts come to me as I watch their proud ponytails swinging back and forth, their aggressive strides. Keeping to my own leisurely pace, I continue my run down along the Charles.

The swing of his nature took him from extreme languor to devouring energy; and as I knew well, he was never so truly formidable as when, for days on end, he had been lounging in his armchair amid his improvisations and his black-letter editions. Then it was that the lust of the chase would suddenly come upon him, and that his brilliant reasoning power would rise to the level of intuition, until those who were unacquainted with his methods would look askance at him as on a man whose knowledge was not that of other mortals. When I saw him that afternoon so enwrapped in the music of St. James's Hall I felt that an evil time might be coming upon those whom he had set himself to hunt down.

His talent was as natural as the pattern that was made by the dust on a butterfly swings. at one time he understood it no more than the butterfly did and he did not know when it was brushed or marred. later he became conscious of his damaged wings and of their construction and he learned to think and could not fly any more because the love of flight was gone and he could only remember when it had been effortless.

Relationships never operate at the level of your greatest strengths. They operate at the level of your greatest weakness. Whoever is unfaithful, whoever is more needy, whoever is late, controls the nature of the friendship. You can swing with it or not, but you can’t count on changing it.

It is worth saying something about the social position of beggars, for when one has consorted with them, and found that they are ordinary human beings, one cannot help being struck by the curious attitude that society takes towards them. People seem to feel that there is some essential difference between beggars and ordinary ‘working’ men. They are a race apart—outcasts, like criminals and prostitutes. Working men ‘work’, beggars do not ‘work’; they are parasites, worthless in their very nature. It is taken for granted that a beggar does not ‘earn’ his living, as a bricklayer or a literary critic ‘earns’ his. He is a mere social excrescence, tolerated because we live in a humane age, but essentially despicable. Yet if one looks closely one sees that there is no ESSENTIAL difference between a beggar’s livelihood and that of numberless respectable people. Beggars do not work, it is said; but, then, what is WORK? A navvy works by swinging a pick. An accountant works by adding up figures. A beggar works by standing out of doors in all weathers and getting varicose veins, chronic bronchitis, etc. It is a trade like any other; quite useless, of course—but, then, many reputable trades are quite useless.

In natural justice, Arathan, the weak cannot hide, unless we grant them the privilege. And understand, it is ever a privilege, for wich the weak should be eternally grateful. At any given moment, should the strong will it, they can swing a sword and end the life of the weak. And that will be today's lesson. Forbearance.

Night" The cold remote islands And the blue estuaries Where what breathes, breathes The restless wind of the inlets, And what drinks, drinks The incoming tide; Where shell and weed Wait upon the salt wash of the sea, And the clear nights of stars Swing their lights westward To set behind the land; Where the pulse clinging to the rocks Renews itself forever; Where, again on cloudless nights, The water reflects The firmament’s partial setting; —O remember In your narrowing dark hours That more things move Than blood in the heart.

Who knows why people are different? We are born with a certain nature, I think. And then the world takes its swings at us.

Philanderers and swingers can see nothing beyond the needs of their genitals. Sexual craving is a part of our biology, but it is not who we are.

In the leadup to the election of 1876, swing votes were tied to the issue of Chinese immigration in the same way that immigration was a hot topic during this election cycle. Rutherford Hayes endorsed Chinese exclusion and won the election. In the following election, James Garfield also carried the torch of anti-Chinese immigration into office. (From those days to now, every presidential election has fanned the flames of anti-immigration. This, Henry, shows that hate and fear are reliable, predictable, and effective political tools.) All of this led eventually to the Chinese Exclusion Act of 1882, which barred the entry of all Chinese immigrants to the United States except for those who were teachers, students, diplomats, ministers, or merchants. It also declared all Chinese totally ineligible for naturalized citizenship. This clause alone allowed the United States to join Nazi Germany and South Africa as the only nations every to withhold naturalization purely on racial grounds.

Looking down from the heavens, she saw how small, and yet how important each human life is. Drops in the bucket of eternity. She saw her minute place in the organic machine of the Cosmos, witnessed the give and take and the slow, steady swinging of life's pendulum. The world relies on order, pattern, and repetition. The earth spins and swings around the sun with rational, mathematical predictability. But she also saw the chaotic nature of things. No matter what, you can never know with certainty what will happen. Lightening can strike, the ground can open up and swallow you, and the very air you breathe can tear your life away.

God can and does use anything God chooses to get our attention. Who's to say the hawk wasn't sent as an agent of grace to catch my wandering attention and quiet what Buddhists might call my “monkey mind,” which is more often than not swinging wildly from branch to branch on intellectual and emotional trees. On the way back down the hiking trail after my encounter with the hawk in Big Sky, I stopped thinking and started looking and listening. That's when I realized winter was turning into spring before me. Change was happening. Creation, and perhaps the Creator, was speaking. I just needed to be outside to hear the voice.

We all know that there are a great many faces in the world, over the carving of which nature has spent no great pains, has used no delicate tools such as files or gimlets, but has simply rough-hewn them with a swing of the arm: one stroke of the axe and there’s a nose, another and there are the lips, the eyes are bored with a great drill, and without polishing it off, nature thrusts it into the world, saying, “This will do.

Nature knows that toddlerhood is when you are most likely to take your child to a public park and leave him there with a note that says, “I’m a little shit and they couldn’t take it anymore.” “Toddler assholery” is a normal part of human development. It’s like puberty but focuses mainly on throwing food on the floor and taking swings at people who pay your way. Toddlers are assholes. They just are. Remind yourself of this the next time your two-year-old tosses a full bowl of oatmeal across the room.

Rambha had given Gandhi an enchanting image to describe the power of mantra. She compared the practice of mantra to the training of an elephant. “As the elephant walks through the market,” taught Rambha, “he swings his trunk from side to side and creates havoc with it wherever he goes—knocking over fruit stands and scattering vendors, snatching bananas and coconuts wherever possible. His trunk is naturally restless, hungry, scattered, undisciplined. This is just like the mind—constantly causing trouble.

One basic principle found throughout nature is this: Tension seeks resolution. From the spider web to the human body, from the formation of galaxies to the shifts of continents, from the swing of pendulums to the movement of wind-up toys, tension-resolution systems are in play.

I crawl fully onto the bed and straddle him. It’s not exactly something I’ve had much practice at. In my head, it’s all graceful and natural and I sort of swing myself over like a cowboy into the saddle. But, basically, I kind of scrabble and then plop but, hey, it gets the job done.

Dear New Orleans, What a big, beautiful mess you are. A giant flashing yellow light—proceed with caution, but proceed. Not overly ambitious, you have a strong identity, and don’t look outside yourself for intrigue, evolution, or monikers of progress. Proud of who you are, you know your flavor, it’s your very own, and if people want to come taste it, you welcome them without solicitation. Your hours trickle by, Tuesdays and Saturdays more similar than anywhere else. Your seasons slide into one another. You’re the Big Easy…home of the shortest hangover on the planet, where a libation greets you on a Monday morning with the same smile as it did on Saturday night. Home of the front porch, not the back. This engineering feat provides so much of your sense of community and fellowship as you relax facing the street and your neighbors across it. Rather than retreating into the seclusion of the backyard, you engage with the goings-on of the world around you, on your front porch. Private properties hospitably trespass on each other and lend across borders where a 9:00 A.M. alarm clock is church bells, sirens, and a slow-moving eight-buck-an-hour carpenter nailing a windowpane two doors down. You don’t sweat details or misdemeanors, and since everybody’s getting away with something anyway, the rest just wanna be on the winning side. And if you can swing the swindle, good for you, because you love to gamble and rules are made to be broken, so don’t preach about them, abide. Peddlin worship and litigation, where else do the dead rest eye to eye with the livin? You’re a right-brain city. Don’t show up wearing your morals on your sleeve ’less you wanna get your arm burned. The humidity suppresses most reason so if you’re crossing a one-way street, it’s best to look both ways. Mother Nature rules, the natural law capital “Q” Queen reigns supreme, a science to the animals, an overbearing and inconsiderate bitch to us bipeds. But you forgive her, and quickly, cus you know any disdain with her wrath will reap more: bad luck, voodoo, karma. So you roll with it, meander rather, slowly forward, takin it all in stride, never sweating the details. Your art is in your overgrowth. Mother Nature wears the crown around here, her royalty rules, and unlike in England, she has both influence and power. You don’t use vacuum cleaners, no, you use brooms and rakes to manicure. Where it falls is where it lays, the swerve around the pothole, the duck beneath the branch, the poverty and the murder rate, all of it, just how it is and how it turned out. Like a gumbo, your medley’s in the mix. —June 7, 2013, New Orleans, La.

When the sea is calm, the landscape (seascape) seems simple and even monotonous, sometimes with a distant, sometimes with a close coastline, but usually with no land in sight at all. You feel 'free', not only free of care, but also free of the solidity of the earth's crust. It is a wonderful sensation, feeling the liquidity of the water under the ship. This salutary freedom is constantly present, on deck by day, in bed at nights. The movements of the ship vary from a gentle rocking to swinging and hurtling; you are never motionless while at sea. Then you start to observe and assimilate all these natural phenomena surrounding you: the infinite variety of the waves and the swell of the sea, and for the first time in ages you look again at the heavenly bodies, the sun, the moon and the stars, and you see the living creatures in and over the sea, the fish and the birds.

Any fool female can procreate. Cows have babies every spring, but cows can’t publish a book or plant a garden or sit in a porch swing and admire the sunset. That’s making something of your life. Having babies is like going to the bathroom. Sure, it’s natural, but it’s not worth bragging about.

The law and will of the devil is written as well in our hearts as in our members, and we run headlong after the devil with full zeal, and the whole swing of all the power we have; as a stone cast up into the air comes down naturally of his own self, with all the violence and swing of his own weight.15

Women should not be penalized for being women. Equally, men should not be penalized for being men. I fear that in overly politically correct western Christian democracies, the latter is occurring. It should not be forgotten that nature will correct the pendulum, so that is does not swing too far either way.

A single parrot locked in a cage is the saddest sight imaginable once you've sat under a fruiting rainforest tree full of chuckling birds, deftly plucking fruits, continuously chattering to each other, and occasionally taking a break from feeding to swing by their beaks from a branch just for the hell of it.

Walking in the mountain with bare foot, Teasing the flowers with heavy soot, Touching the grasses, climbing the horses, swinging the girls It is joyful, jolly like the flying. Swimming in the rivers, tearing the clothes and burning the shoes Angel of the nature; counting the grasses, touching the flower, teasing the birds

Some energies are not as potent. The only way to develop a potent energy is to spend an existence on the earth. There, one can develop a compassionate nature so that when passing onto other dimensions, one can be of help. When one leaves one’s earth body one will need to fully understand compassion to be helpful, effective. On earth, you are encapsulated in flesh...No soul is forced into an assignment upon the earth. Instead they go to their ‘rightful space’. When you leave the earth you have a lot more power. It won’t be ego-based power. Rather it will be beyond ego, beyond good and evil. In fact, ‘evil’ is just a label as everything is intermixed. The pendulum just appears to swing back and forth.”... "Kuan Yin is showing me a person running with sandbags. She’s telling me that when the person finally lets-go of the sandbags, she or he is faster, stronger. Oh. I get it! That’s what the earth existence is like. In many ways living on earth is an ‘artificial’ burden. Once one is free of one’s body, they are not only lighter but also stronger, more powerful. I’m reminded of a time when I was a child. I felt so limited. I remember thinking, ‘Why can’t I just be wherever I want to be and physically not have to walk or use transportation? Why do I have to physically cross the street?’”-Lena Lees

Your hair grows by itself, your heart beats by itself, and your breath happens pretty much by itself. Your glands secrete the essences by themselves and you do not have voluntary control over these things, and so we say they happen spontaneously. So, when you go to bed and try to go to sleep you interfere with the spontaneous process of going to sleep. If you try to breathe real hard you will find you get balled-up in your breathing. So if you are to be human, you just have to trust yourself to go to sleep, to digest your food, and to have bowel movements. Of course if something goes seriously wrong and you need a surgeon that is another matter, but by and large the healthy human being does not from the start of life need surgical interference. One lets it happen by itself, and so with the whole picture that is fundamental to it. You have to let go and let it happen, because if you don’t then you are constantly going to be trying to do what happens easily only if you do not try. When you think a bit about what people really want to do with their time, and you ask what they do when they are not being pushed around or somebody is telling them what to do, you find they like to make rhythms. They listen to music and they dance or they sing, or perhaps they do something of a rhythmic nature like playing cards, bowling, or raising their elbows. Given the chance, everybody wants to spend their time swinging.

We are also taught to guard our body, speech, and mind against the influence of unwholesome companions. We do not judge people who are unruly or negative, but we are advised to protect the mind from swinging, which naturally happens when we continuously associate with such companions. On the flip side, the tradition offers us a beautiful metaphor about associating with virtuous people. It is said that if you place a normal piece of wood in a sandalwood forest, in time that normal piece of wood will begin to take on the sweet smell of sandalwood. In the same way, even if we are a normal person, if we associate with noble companions, we will naturally begin to give rise to the qualities of virtue and wisdom.

And under the cicadas, deeper down that the longest taproot, between and beneath the rounded black rocks and slanting slabs of sandstone in the earth, ground water is creeping. Ground water seeps and slides, across and down, across and down, leaking from here to there, minutely at a rate of a mile a year. What a tug of waters goes on! There are flings and pulls in every direction at every moment. The world is a wild wrestle under the grass; earth shall be moved. What else is going on right this minute while ground water creeps under my feet? The galaxy is careening in a slow, muffled widening. If a million solar systems are born every hour, then surely hundreds burst into being as I shift my weight to the other elbow. The sun’s surface is now exploding; other stars implode and vanish, heavy and black, out of sight. Meteorites are arcing to earth invisibly all day long. On the planet, the winds are blowing: the polar easterlies, the westerlies, the northeast and southeast trades. Somewhere, someone under full sail is becalmed, in the horse latitudes, in the doldrums; in the northland, a trapper is maddened, crazed, by the eerie scent of the chinook, the sweater, a wind that can melt two feet of snow in a day. The pampero blows, and the tramontane, and the Boro, sirocco, levanter, mistral. Lick a finger; feel the now. Spring is seeping north, towards me and away from me, at sixteen miles a day. Along estuary banks of tidal rivers all over the world, snails in black clusters like currants are gliding up and down the stems of reed and sedge, migrating every moment with the dip and swing of tides. Behind me, Tinker Mountain is eroding one thousandth of an inch a year. The sharks I saw are roving up and down the coast. If the sharks cease roving, if they still their twist and rest for a moment, they die. They need new water pushed into their gills; they need dance. Somewhere east of me, on another continent, it is sunset, and starlings in breathtaking bands are winding high in the sky to their evening roost. The mantis egg cases are tied to the mock-orange hedge; within each case, within each egg, cells elongate, narrow, and split; cells bubble and curve inward, align, harden or hollow or stretch. And where are you now?

It didn’t occur to him to think that better is not the same as well. Was he fooling himself? He would not have said so. Even at twenty-two, when his diagnosis was confirmed, he was realistic. Most suffer. Everyone dies. He knew how, if not when. Now more than ever, he was determined to cheat the Fates of entertainment, but naturally, his time would come. When it did, he believed he would accept death as Socrates had: with cool philosophical distance. He would say something funny, or profound, or loving. Then he would let life fall gracefully from his hands. Horseshit, as James Earp would say, of the highest order. The truth is this. On the morning of August 14, 1878, Doc Holliday believed in his own death exactly as you do—today, at this very moment. He knew that he was mortal, just as you do. Of course, you know you’ll die someday, but … not quite the same way you know that the sun will rise tomorrow or that dropped objects fall. The great bitch-goddess Hope sees to that. Sit in a physician’s office. Listen to a diagnosis as bad as Doc’s. Beyond the first few words, you won’t hear a thing. The voice of Hope is soft but impossible to ignore. This isn’t happening, she assures you. There’s been a mix-up with the tests. Hope swears, You’re different. You matter. She whispers, Miracles happen. She says, often quite reasonably, New treatments are being developed all the time! She promises, You’ll beat the odds. A hundred to one? A thousand to one? A million to one? Eight to five, Hope lies. Odds are, when your time comes, you won’t even ask, “For or against?” You’ll swing up on that horse, and ride.

How important was mantra to Gandhi’s transformation? Extremely. When done systematically, mantra has a powerful effect on the brain. It gathers and focuses the energy of the mind. It teaches the mind to focus on one point, and it cultivates a steadiness that over time becomes an unshakable evenness of temper. The cultivation of this quality of “evenness” is a central principle of the Bhagavad Gita. It is called samatva in Sanskrit, and it is a central pillar of Krishna’s practice. When the mind develops steadiness, teaches Krishna, it is not shaken by fear or greed. So, in his early twenties, Gandhi had already begun to develop a still-point at the center of his consciousness—a still-point that could not be shaken. This little seed of inner stillness would grow into a mighty oak. Gandhi would become an immovable object. Rambha had given Gandhi an enchanting image to describe the power of mantra. She compared the practice of mantra to the training of an elephant. “As the elephant walks through the market,” taught Rambha, “he swings his trunk from side to side and creates havoc with it wherever he goes—knocking over fruit stands and scattering vendors, snatching bananas and coconuts wherever possible. His trunk is naturally restless, hungry, scattered, undisciplined. This is just like the mind—constantly causing trouble.” “But the wise elephant trainer,” said Rambha, “will give the elephant a stick of bamboo to hold in his trunk. The elephant likes this. He holds it fast. And as soon as the elephant wraps his trunk around the bamboo, the trunk begins to settle. Now the elephant strides through the market like a prince: calm, collected, focused, serene. Bananas and coconuts no longer distract.” So too with the mind. As soon as the mind grabs hold of the mantra, it begins to settle. The mind holds the mantra gently, and it becomes focused, calm, centered. Gradually this mind becomes extremely concentrated. This is the beginning stage of meditation. All meditation traditions prescribe some beginning practice of gathering, focusing, and concentration—and in the yoga tradition this is most often achieved precisely through mantra. The whole of Chapter Six in the Bhagavad Gita is devoted to Krishna’s teachings on this practice: “Whenever the mind wanders, restless and diffuse in its search for satisfaction without, lead it within; train it to rest in the Self,” instructs Krishna. “When meditation is mastered, the mind is unwavering like the flame of a lamp in a windless place.

Here they learn the rest of the lesson begun in those soft houses with porch swings and pots of bleeding heart: how to behave. The careful development of thrift, patience, high morals, and good manners. In short, how to get rid of the funkiness. The dreadful funkiness of passion, the funkiness of nature, the funkiness of the wide range of human emotions. Wherever it erupts, this Funk, they wipe it away; where it crusts, they dissolve it; wherever it drips, flowers, or clings, they find it and fight it until it dies. They fight this battle all the way to the grave. The laugh that is a little too loud; the enunciation a little too round; the gesture a little too generous. They hold their behind in for fear of a sway too free; when they wear lipstick, they never cover the entire mouth for fear of lips too thick, and they worry, worry, worry, about the edges of their hair.

You know the issue of ELF, extremely low frequencies, affecting mental states of individuals is not new. It goes back to Yale University, the work of Jose Delgado, which is well recognized in the literature. He started first using implants within the brain, and then used radio frequency with implants, and eventually he found that energy at 150th of what the earth naturally produces could in fact in certain frequency ranges trigger huge mood swings.

There it was, the land under 80 degrees, a land of stern magnificence, where icebergs rear up almost to the very mountaintops, and mountain rises above mountain; there it was, inviolate, alive to the raucous voice of millions of birds, the continuous staccato bark of foxes, the castanet click as the hoofs of great herds of deer fell in a swinging trot; there it was, surrounded by waters whose surface was slashed and sprayed by schools of walrus and whales that had swum there before ever man was born.

The prisoners were handcuffed together, and it was these hands that caught Martha’s attention: the working hands, clasped together by broad and gleaming steel, held carefully at waist level, steady against the natural movement of swinging arms—the tender dark flesh cautious against the bite of the metal. These people were being taken to the magistrate for being caught at night after curfew, or forgetting to carry one of the passes which were obligatory, or—but there were a dozen reasons, each as flimsy.

The more I try to understand one very peculiar aspect of women, it seems clear to me that apart from the beauty or the sensuous state that women command over men, there is an inferiority, lesser known to the masses which is more of agony and pain - a resultant effort of the continuous mood swings and the frequent natural cycles that buoy them, it is in this state that women function and calibrate on this basis in selecting a life partner and not the usual histrionics that men take effort in pleasing them!” 

He reached for Aiden’s hand, which was swinging by the side of Aiden’s chair in a convenient location for Harvard to grab in case Harvard might want to. Harvard not only laced their fingers together, but also brought Aiden’s hand to his lips and kissed the back. Then he let their joined hands rest on the lapel of his uniform blazer, against the golden crown over crossed swords of his captain’s pin… and his heart. Harvard did it all absentmindedly, as though he didn’t have to think about his actions because it came so naturally. Aiden lifted a coffee cup to his lips purely in order to make a Can you believe this? face behind it. There went Harvard again, raising the ideal boyfriend bar to the sky. Could the man not be stopped? “Aw, are you having faith in me, sweetheart?” Aiden murmured. “That’s so nice. And so misplaced.” Harvard murmured, a lovely little sound, patently unconvinced. This is the last time, Aiden thought, and held on. The others ignored Aiden and Harvard’s romantic moment in order to focus on crime.

Did you have any yourself?" she said. "Just one." Harold thought of David, but it was too much to explain. He saw the boy as a toddler and how his face darkened in sunshine like a ripe nut. He wanted to describe the soft dimples of flesh at his knees, and the way he walked in his first pair of shoes, staring down, as if unable to credit they were still attached to his feet. He thought of him lying in hit cot, his fingers so appallingly small and perfect over his wool blanket. You could look at them and fear they might dissolve beneath your touch. Mothering had come so naturally to Maureen. It was as if another woman had been waiting inside her all along, ready to slip out. She knew how to swing her body so that a baby slept; how to soften her voice; how to curl her hand to support his head. She knew what temperature the water should be in his bath, and when he needed to nap, and how to knit him blue wool socks. He had no idea she knew these things and he had watched with awe, like a spectator from the shadows. It both deepened his love for her and lifted her apart, so that just at the moment when he thought their marriage would intensify, it seemed to lose its way, or at least set them in different places. He peered at his baby son, with his solemn eyes, and felt consumed with fear. What if he was hungry? What if he was unhappy? What if other boys hit him when he went to school? There was so much to protect him from, Harold was overwhelmed. He wondered if other men had found the new responsibility of parenting as terrifying, or whether it had been a fault that was only in himself. It was different these days. You saw men pushing buggies and feeding babies with no worries at all.

Not only is our humanity prone to self-sabotage, but it also exhibits a certain fickleness in our nature. This inconsistency is also to some extent responsible for our willingness to pass the buck. Furthermore, it often makes us appear unstable and insecure in our ways. We can be subject to mood swings, oscillating between humility and arrogance; peacefulness and violence; or between happiness and sadness. This irregularity displayed in our nature is responsible for why we vacillate between actions. It might be in our nature to be good and kind, but we lean towards cruelty and brutality.

Nature wasn’t really motherly. Mom said nature was more like a bipolar aunt who treated you kindly most of the time but, now and then, could be a real witch, conjuring killer storms and vicious animals, like big toothy mountain lions that, if given a menu, would always order tender children. He sat on the porch steps. His mother expected that he would sit in one of the chairs or on the swing, or stand at the railing. But the steps put him closer to the action, if there should be any action, and he was still living by the rules, the primary one of which was that he should not go into the yard. The

Those people who shoot endless time-lapse films of unfurling roses and tulips have the wrong idea. They should train their cameras instead on the melting of pack ice, the green filling of ponds, the tidal swings…They should film the glaciers of Greenland, some of which creak along at such a fast clip that even the dogs bark at them. They should film the invasion of the southernmost Canadian tundra by the northernmost spruce-fir forest, which is happening right now at the rate of a mile every 10 years. When the last ice sheet receded from the North American continent, the earth rebounded 10 feet. Wouldn’t that have been a sight to see?

EMOTIONAL INTENSITY DEFINED Emotional intensity can typically be described as strong and intense emotional reactions to various situations. Explosive outbursts, crying jags, paralyzing anxiety, or fear are all features of the negative aspects of emotional intensity (Sword, 2006a). But not all emotional reactions are negative or sad. Sometimes the extreme emotions include giddiness, highly frenetic energy, laughter, and general happiness. Most often, emotional intensity features the frequent vacillation between happiness and anxiety. That’s right, mood swings. Gifted children are prone to intense and somewhat erratic mood swings; it is the very nature of their giftedness.

Fatigue has built up after all this training, and I can’t seem to run very fast. As I’m leisurely jogging along the Charles River, girls who look to be new Harvard freshmen keep on passing me. Most of these girls are small, slim, have on maroon Harvard-logo outfits, blond hair in a ponytail, and brand-new iPods, and they run like the wind. You can definitely feel a sort of aggressive challenge emanating from them. They seem to be used to passing people, and probably not used to being passed. They all look so bright, so healthy, attractive, and serious, brimming with self-confidence. With their long strides and strong, sharp kicks, it’s easy to see that they’re typical mid-distance runners, unsuited for long-distance running. They’re more mentally cut out for brief runs at high speed. Compared to them I’m pretty used to losing. There are plenty of things in this world that are way beyond me, plenty of opponents I can never beat. Not to brag, but these girls probably don’t know as much as I do about pain. And, quite naturally, there might not be a need for them to know it. These random thoughts come to me as I watch their proud ponytails swinging back and forth, their aggressive strides. Keeping to my own leisurely pace, I continue my run down along the Charles. Have I ever had such luminous days in my own life? Perhaps a few. But even if I had a long ponytail back then, I doubt if it would have swung so proudly as these girls’ ponytails do. And my legs wouldn’t have kicked the ground as cleanly and as powerfully as theirs. Maybe that’s only to be expected. These girls are, after all, brand-new students at the one and only Harvard University. Still, it’s pretty wonderful to watch these pretty girls run. As I do, I’m struck by an obvious thought: One generation takes over from the next. This is how things are handed over in this world, so I don’t feel so bad if they pass me. These girls have their own pace, their own sense of time. And I have my own pace, my own sense of time. The two are completely different, but that’s the way it should be.

The invention of the devil. If we are possessed by the devil, it cannot be by one, for then we should live, at least here on earth, quietly, as with God, in unity, without contradiction, without reflection, always sure of the man behind us. His face would not frighten us, for as diabolical beings we would, if somewhat sensitive to the sight, be clever enough to prefer to sacrifice a hand in order to keep his face covered with it. If we were possessed by only a single devil, one who had a calm, untroubled view of our whole nature, and freedom to dispose of us at any moment, then that devil would also have enough power to hold us for the length of a human life high above the spirit of God in us, and even to swing us to and fro, so that we should never get to see a glimmer of it and therefore should not be troubled from that quarter. Only a crowd of devils could account for our earthly misfortunes. Why don’t they exterminate one another until only a single one is left, or why don’t they subordinate themselves to one great devil? Either way would be in accord with the diabolical principle of deceiving us as completely as possible. With unity lacking, of what use is the scrupulous attention all the devils pay us? It simply goes without saying that the falling of a human hair must matter more to the devil than to God, since the devil really loses that hair and God does not. But we still do not arrive at any state of well-being so long as the many devils are within us.

Ginny Cupper took me in her car out to the spread fields of Indiana. Parking near the edge of woods and walking out into the sunny rows of corn, waving seeds to a yellow horizon. She wore a white blouse and a gray patch of sweat under her arms and the shadow of her nipples was gray. We were rich. So rich we could never die. Ginny laughed and laughed, white saliva on her teeth lighting up the deep red of her mouth, fed the finest food in the world. Ginny was afraid of nothing. She was young and old. Her brown arms and legs swinging in wild optimism, beautiful in all their parts. She danced on the long hood of her crimson Cadillac, and watching her, I thought that God must be female. She leaped into my arms and knocked me to the ground and screamed into my mouth.

For unbelievers, badminton is a namby-pamby version of squash for overweight men afraid of heart attacks. For true believers there is no other sport. Squash is slash and burn. Badminton is stealth, patience, speed and improbable recovery. It’s lying in wait to unleash your ambush while the shuttle describes its leisurely arc. Unlike squash, badminton knows no social distinctions. It is not public school. It has nothing of the outdoor allure of tennis or five-a-side football. It does not reward a beautiful swing. It offers no forgiveness, spares the knees, is said to be terrible for hips. Yet, as a matter of proven fact, it requires faster reactions than squash. There is little natural conviviality between us players, who tend on the whole to be a lonely lot. To fellow athletes, we’re a bit weird, a bit friendless.

Nobody is ever made happy by winning the lottery, buying a house, getting a promotion or even finding true love. People are made happy by one thing and one thing only – pleasant sensations in their bodies. A person who just won the lottery or found new love and jumps from joy is not really reacting to the money or the lover. She is reacting to various hormones coursing through her bloodstream and to the storm of electric signals flashing between different parts of her brain. Unfortunately for all hopes of creating heaven on earth, our internal biochemical system seems to be programmed to keep happiness levels relatively constant. There's no natural selection for happiness as such - a happy hermit's genetic line will go extinct as the genes of a pair of anxious parents get carried on to the next generation. Happiness and misery play a role in evolution only to the extent that they encourage or discourage survival and reproduction. Perhaps it's not surprising, then, that evolution has moulded us to be neither too miserable nor too happy. It enables us to enjoy a momentary rush of pleasant sensations, but these never last for ever. Sooner of later they subside and give place to unpleasant sensations. (...) Some scholars compare human biochemistry to an air-conditioning system that keeps the temperature constant, come heatwave or snowstorm. Events might momentarily change the temperature, but the air-conditioning system always returns the temperature to the same set point. Some air-conditioning systems are set at twenty-five degrees Celsius. Others are set at twenty degrees. Human happiness conditioning systems also differ from person to person. On a scale from one to ten, some people are born with a cheerful biochemical system that allows their mood to swing between levels six and ten, stabilising with time at eight. Such a person is quite happy even if she lives in an alienating big city, loses all her money in a stock-exchange crash and is diagnosed with diabetes. Other people are cursed with a gloomy biochemistry that swings between three and seven and stabilises at five. Such an unhappy person remains depressed even if she enjoys the support of a tight-knit community, wins millions in the lottery and is as healthy as an Olympic athlete (...) incapable of experiencing anything beyond level seven happiness. Her brain is simply not built for exhilaration, come what may. (...) Buying cars and writing novels do not change our biochemistry. They can startle it for a fleeting moment, but it is soon back to the set point.

Mankind - proud conqueror and king swings its flag of primal glory to the winds Titans of the power-myth that failed Neanderthal hunger for the flesh of war so frail So weak, so hollow-minded the primat flock responds the jester race submits For each day of war is a failure for man, enslaved in her mordial genes Illusions bleed from their fetid cores, bent to their rotten extremes We, the plague of Terra Firma, nature's grand and last mistake plant the poisoned seed of cancer, set the severed fruits awake Burning like frozen relics in god's archaic graveland Burn the visionaire Kill the ideaologies Mankind must die The doves and the angels return to their graves with flames on their pestilent wings while mushroom-clouds haunt their virginwhite skies to rape their utopian dreams Living the last days of evolution's end from the nest of humanity, the graveland vultures rend

The day we visited, mothers were chatting comfortably on one of the benches while their children ran around happily exploring and playing games. The beauty of natural playgrounds is that they tap directly into children’s passions. In traditional playspaces constructed of metal and plastic, decisions about what to play are made by the designers. First you swing. Then you go down the slide. Too often, the result is competition, with kids arguing over who gets to do what, followed by frustration and tears. Conversely, in natural play areas, the child is boss. Imaginations are fired up as kids invent games with the available loose parts. Studies show that interactions tend to be more cooperative as well. Bullying is greatly decreased, and both vandalism and aggressive behavior also go down if there is a tree canopy. And with greater engagement comes longer play intervals, about three times longer compared with old-style play equipment.

Human existence can relate to beings only if it holds itself out into the nothing. Going beyond beings occurs in the essence of Dasein. But this going beyond is metaphysics itself. This implies that metaphysics belongs to the "nature of man." It is neither a division of academic philosophy nor a field of arbitrary notions. Metaphysics is the basic occurrence of Dasein. It is Dasein itself. Because the truth of metaphysics dwells in this groundless ground it stands in closest proximity to the constantly lurking possibility of deepest error. For this reason no amount of scientific rigor attains to the seriousness of metaphysics. Philosophy can never be measured by the standard of the idea of science. If the question of the nothing unfolded here has actually questioned us, then we have not simply brought metaphysics before us in an extrinsic manner. Nor have we merely been "transposed" to it. We cannot be transposed there at all, because insofar as we exist we are always there already. "For by nature, my friend, man's mind dwells in philosophy" (Plato, Phaedrus, 279a). So long as man exists, philosophizing of some sort occurs. Philosophy―what we call philosophy―is metaphysics getting under way, in which philosophy comes to itself and to its explicit tasks. Philosophy gets under way only by a peculiar insertion of our own existence into the fundamental possibilities of Dasein as a whole. For this insertion it is of decisive importance, first, that we allow space for beings as a whole; second, that we release ourselves into the nothing, which is to say, that we liberate ourselves from those idols everyone has and to which he is wont to go cringing; and finally, that we let the sweep of our suspense take its full course, so that it swings back into the basic question of metaphysics which the nothing itself compels: 'Why are there beings at all, and why not rather nothing?'" ―from_What is Metaphysics?_

It came as a gift. A large gray bird flew up with a loud alarm call as he approached. As it gained height and wheeled away over the valley, it gave out a piping sound on three notes, which he recognized as the inversion of a line he had already scored for a piccolo. How elegant, how simple. Turning the sequence round opened up the idea of a plain and beautiful song in common time, which he could almost hear. But not quite. An image came to him of a set of unfolding steps, sliding and descending-from the trap door of a loft, or from the door of a light plane. One note lay over and suggested the next. He heard it, he had it, and then it was gone. There was a glow of a tantalizing afterimage and the fading call of a sad little tune....These notes were perfectly interdependent, little polished hinges swinging the melody through its perfect arc. He could almost hear it again as he reached the top of the angled rock slab and paused to reach into his pocket for notebook and pencil.

It was up to fathers to help boys “find the correct path to masculinity,” and for this reason the father’s role was “more critical now than at any time in history.” In this respect, Farrar agreed with Dobson that “our very survival as a people will depend upon the presence or absence of masculine leadership in millions of homes,” but in the decade since Dobson had characterized the Western world as standing at a “great crossroads in its history,” things hadn’t improved. If anything, they’d gotten worse. As “point man,” the father needed to protect sons from feminization. Boys, he explained, were naturally aggressive due to their higher levels of testosterone; aggression was “part of being male.” Little boys were prone to doing reckless things like jumping off slides and swinging like Tarzan, splitting their heads open on occasion. But this was just part of being a boy. “They will survive the scars and broken bones of boyhood,” Farrar wrote, “but they cannot survive being feminized.

We must remember with Heine that Aristophanes is the God of this ironic earth, and that all argument is apparently vitiated from the start by the simple fact that Wagner and a rooster are given an analogous method of making love. And therefore it seems impeccable logic to say that all that is most unlike the rooster is the most spiritual part of love. All will agree on that, schisms only arise when one tries to decide what does go farthest from the bird's automatic mechanism. Certainly not a Dante-Beatrice affair which is only the negation of the rooster in terms of the swooning bombast of adolescence, the first onslaught of a force which the sufferer cannot control or inhabit with all the potentialities of his body and soul. But the rooster is troubled by no dreams of a divine orgy, no carnival-loves like Beethoven's Fourth Symphony, no heroic and shining lust gathering and swinging into a merry embrace like the third act of Siegfried. It is desire in this sense that goes farthest from the animal.

One way I try to do it is to observe that in any other area of life that people take seriously, they naturally assume there’s legitimacy to objective values. Take a golf swing. Nobody would seriously say, “Just go swing it any way you want to, because who am I to tell you what to do?” Well, how would that work out? Horrifically. We know that in something like golf, you start to internalize objective ideals, and in that process, you become freer and freer. You become a freer player of golf, and you can actually do what you want to do. That’s true of anything—language, music, politics, anything. You begin to internalize objective values in such a way that they now become the ground for your freedom, and not the enemy of your freedom. The binary option we have to get past is “my freedom versus your oppression.” What we need to say is, No, no, the objectivity of the moral good enables your freedom, opens freedom up. Once you get that, you see the Church is not the enemy of your flourishing, but the condition for it.

One of the marks of our obliviousness, one of the countless signs that our thinking minds have grown estranged from the intelligence of our sensing bodies, is that today a great many people seem to believe that shadows are flat. If I am strolling along a street on a cloudless afternoon and I notice a shapeshifting patch of darkness accompanying me as I walk, splayed out on the road perpendicular to my upright self, its appendages stretching and shrinking with the swinging of my limbs, I instantly identify this horizontal swath as my shadow. As though a shadow was merely this flatness, this kinetic pancake, this creature of two dimensions whom one might peel off the street and drape over the nearest telephone wire. We identify our shadow, in other words, with that visible shape we see projected on the pavement or the whitewashed wall. Since what we glimpse there is a being without depth, we naturally assume that shadows themselves are basically flat—and if we are asked, by a curious child, about the life of shadows we are apt to reply that their lives exist only in two dimensions. Suppose,

The Seven Great Egyptian Hermetic Principles The Principle of Mentalism—“The all is mind: the universe is mental.” The Principle of Correspondence—“As above, so below; As below, so above.” The Principle of Vibration—“Nothing rests; everything moves; everything vibrates.” The Principle of Polarity—“Everything is dual; everything has poles; everything has its pair of opposites; like and unlike are the same; opposites are identical in nature, but different in degree; extremes meet; all truths are but half-truths; all paradoxes may be reconciled.” The Principle of Rhythm—“Everything flows, out and in; everything has its tides; all things rise and fall; the pendulum swing manifests in everything; the measure of the swing to the right is the measure of the swing to the left; rhythm compensates.” The Principle of Cause and Effect—“Every cause has its effect; every effect has its cause; everything happens according to the law; chance is but a name for law not recognized; there are many planes of causation, but nothing escapes the law.” The Principle of Gender—“Gender is in everything; everything has its masculine and feminine principles; gender

Psychologically, the United States is a bizarre mixture of overconfidence and insecurity. Interestingly, this is the precise description of the adolescent mind, and that is exactly the American condition in the twenty-first century. The world’s leading power is having an extended adolescent identity crisis, complete with incredible new strength and irrational mood swings. Historically, the United States is an extraordinarily young and therefore immature society. So at this time we should expect nothing less from America than bravado and despair. How else should an adolescent feel about itself and its place in the world? But if we think of the United States as an adolescent, early in its overall history, then we also know that, regardless of its self-image, adulthood lies ahead. Adults tend to be more stable and more powerful than adolescents. Therefore, it is logical to conclude that America is in the earliest phase of its power. It is not fully civilized. America, like Europe in the sixteenth century, is still barbaric (a description, not a moral judgment). Its culture is unformed. Its will is powerful. Its emotions drive it in different and contradictory directions. Cultures live in one of three states. The first state is barbarism. Barbarians believe that the customs of their village are the laws of nature and that anyone who doesn’t live the way they live is beneath contempt and requiring redemption or destruction. The third state is decadence. Decadents cynically believe that nothing is better than anything else. If they hold anyone in contempt, it is those who believe in anything. Nothing is worth fighting for. Civilization is the second and most rare state. Civilized people are able to balance two contradictory thoughts in their minds. They believe that there are truths and that their cultures approximate those truths. At the same time, they hold open in their mind the possibility that they are in error. The combination of belief and skepticism is inherently unstable. Cultures pass through barbarism to civilization and then to decadence, as skepticism undermines self-certainty Civilized people fight selectively but effectively. Obviously all cultures contain people who are barbaric, civilized, or decadent, but each culture is dominated at different times by one principle.

It would be overdramatic to say that modern humans are zoo animals. But our stress response to red lights, office cubicles, screeching subway cars and social isolation is similar to that of a captive animal. There is such a massive mismatch between our natural environment and the modern world that our bodies have been put in a state of perpetual stress. We don’t recognize this as abnormal since everyone we know suffers from it. A monkey raised in captivity has no idea that life need not be limited to tossing turds at well-dressed primates on the other side of the thick glass. Imagine its surprise when one day it is released into the wild and discovers that his new wild troupe has miles upon miles of tree branches to swing and eat figs from. Modern humans who have gone to live with hunter-gatherer societies have noticed a similar freedom. After spending time living with the Hadza tribe in Tanzania, Michael Finkel wrote: There are things I envy about the Hadza -- mostly, how free they appear to be. Free from possessions. Free of most social duties. Free from religious strictures. Free of many family responsibilities. Free from schedules, jobs, bosses, bills, traffic, taxes, laws, news, and money. Free from worry.

Many of the sudden strokes of "misfortune" are really brought about by this higher principle of the man, in order to teach him certain lessons for his own good. It is not necessarily a higher power which makes a man realize these lessons of life, but it is generally his own higher self - the Spirit within him - which brings about these results. The Spirit knows what is really best for the man, and when it sees his lower nature running away with him, tries to swing him from his course, or to bring him to a sudden stop if necessary. This is not as a punishment, remember, but as the greatest kindness. The Spirit is a part of that man, and not an outside power, although it is of course the Divine part of him, that part of him in nearest touch with the great overruling Intelligence which we call God. This pain is not brought about because of any feeling of righteous indignation, revenge, impatience or any similar feeling on the part of the Spirit, but is akin to the feeling of the most loving parent, who is forced to take from the hands of the little child some dangerous thing which may injure the little one - it is the hand which draws back the child from the brink of the precipice, although the little one screams with rage and disappointment because its desires are frustrated.

Straight off, we were in the country. It was most lovely and pleasant in those sylvan solitudes in the early cool morning in the first freshness of autumn. From hilltops we saw fair green valleys lying spread out below, with streams winding through them, and island groves of trees here and there, and huge lonely oaks scattered about and casting black blots of shade; and beyond the valleys we saw the ranges of hills, blue with haze, stretching away in billowy perspective to the horizon, with at wide intervals a dim fleck of white or gray on a wave-summit, which we knew was a castle. We crossed broad natural lawns sparkling with dew, and we moved like spirits, the cushioned turf giving out no sound of footfall; we dreamed along through glades in a mist of green light that got its tint from the sun-drenched roof of leaves overhead, and by our feet the clearest and coldest of runlets went frisking and gossiping over its reefs and making a sort of whispering music, comfortable to hear; and at times we left the world behind and entered into the solemn great deeps and rich gloom of the forest, where furtive wild things whisked and scurried by and were gone before you could even get your eye on the place where the noise was; and where only the earliest birds were turning out and getting to business with a song here and a quarrel yonder and a mysterious far-off hammering and drumming for worms on a tree trunk away somewhere in the impenetrable remotenesses of the woods. And by and by out we would swing again into the glare.

In retrospect, however, her mother's irreverence might have been one of her greatest gifts as a parent. Such as the day when Merritt had run crying to her because a group of boys hadn't wanted her to play rounders with them. Lillian had hugged and comforted her, and said, "I'll go tell them to give you a turn." "No, Mama," Merritt had sobbed. "They don't want me to play because I'm not good at it. I mostly can't hit the ball, and when I do, it doesn't go anywhere. They said I have baby arms." The indignity of that had been intolerable. But Mama, who'd always understood the fragility of a child's pride, had curved her fingers around Merritt's upper arm and said, "Make a muscle for me." After feeling Merritt's biceps, her mother had lowered to her haunches until their faces were level. "You have very strong arms, Merritt," she'd said decisively. "You're as strong as any of those boys. You and I are going to practice until you're able to hit that blasted ball over all their heads." For many an afternoon after that, Mama had helped her to learn the right stance, and how to transfer her weight to the front foot during the swing, and how to follow through. They had developed her eye-hand coordination and had practiced until the batting skills felt natural. And the next time Merritt played rounders, she'd scored more points than anyone else in the game. Of the thousands of embraces Mama had given her throughout childhood, few stood out in Merritt's mind as much as the feel of her arms guiding her in a batting stance. I want you to attack the ball, Merritt. Be fierce." Not everyone would understand, but "Be fierce" was one of the best things her mother had ever told her.

Human existence can relate to beings only if it holds itself out into the nothing. Going beyond beings occurs in the essence of Dasein. But this going beyond is metaphysics itself. This implies that metaphysics belongs to the "nature of man." It is neither a division of academic philosophy nor a field of arbitrary notions. Metaphysics is the basic occurrence of Dasein. It is Dasein itself. Because the truth of metaphysics dwells in this groundless ground it stands in closest proximity to the constantly lurking possibility of deepest error. For this reason no amount of scientific rigor attains to the seriousness of metaphysics. Philosophy can never be measured by the standard of the idea of science. If the question of the nothing unfolded here has actually questioned us, then we have not simply brought metaphysics before us in an extrinsic manner. Nor have we merely been "transposed" to it. We cannot be transposed there at all, because insofar as we exist we are always there already. "For by nature, my friend, man's mind dwells in philosophy" (Plato, Phaedrus, 279a). So long as man exists, philosophizing of some sort occurs. Philosophy―what we call philosophy―is metaphysics getting under way, in which philosophy comes to itself and to its explicit tasks. Philosophy gets under way only by a peculiar insertion of our own existence into the fundamental possibilities of Dasein as a whole. For this insertion it is of decisive importance, first, that we allow space for beings as a whole; second, that we release ourselves into the nothing, which is to say, that we liberate ourselves from those idols everyone has and to which he is wont to go cringing; and finally, that we let the sweep of our suspense take its full course, so that it swings back into the basic question of metaphysics which the nothing itself compels: 'Why are there beings at all, and why not rather nothing?" ―from_What is Metaphysics?_

The only way to avoid encountering someone is to follow him (according to a principle opposed to the principle of the labyrinth, where you follow someone so that you do not lose him). Implicit in the situation, however, is the dramatic moment when the one being followed, suddenly intuiting, suddenly becoming conscious that there is someone behind him, swings round and spots his pursuer. Then the rules are reversed, and the hunter becomes the hunted (for there is no escaping laterally). The only truly dramatic point is this unexpected turning-round of the other, who insists upon knowing and damns the consequences. This reversal does in fact occur in the Venice scenario. The man comes towards her and asks her: 'What do you want?' She wants nothing. No mystery story, no love story. This answer is intolerable, and implies possible murder, possible death. Radical otherness always embodies the risk of death. S.'s anxiety revolves entirely around this violent revelation: the possibility of getting herself unmasked - the very thing she is trying to avoid. 'I cannot go on following him. He must be uneasy, he must be wondering if I am here, behind him - surely he is thinking about me now - so I shall have to keep track of him in some other way.' S. could have met this man, seen him, spoken to him. But in that case she would never have produced this secret form of the existence of the Other. The Other is the one whose destiny one becomes, not by making his acquaintance in difference and dialogue but by entering into him as into something secret, something forever separate. Not by engaging in a conversation with him as interlocutor, but by entering into him as his shadow, as his double, as his image, by embracing the Other the better to wipe out his tracks, the better to strip him of his shadow. The Other is never the one with whom we communicate: he is the one whom we follow - and who follows us. The other is never naturally the other: the other must be rendered other by being seduced, by being made alien to himself, even by being destroyed - if there is no alternative (but in fact there are subtler ways of achieving this end).

Only twice in literary history has there been a great period of tragedy, in the Athens of Pericles and in Elizabethan England. What these two periods had in common, two thousand years and more apart in time, that they expressed themselves in the same fashion, may give us some hint of the nature of tragedy, for far from being periods of darkness and defeat, each was a time when life was seen exalted, a time of thrilling and unfathomable possibilities. They held their heads high, those men who conquered at Marathon and Salamis, and those who fought Spain and saw the Great Armada sink. The world was a place of wonder; mankind was beauteous; life was lived on the crest of the wave. More than all, the poignant joy of heroism had stirred men’s hearts. Not stuff for tragedy, would you say? But on the crest of the wave one must feel either tragically or joyously; one cannot feel tamely. The temper of mind that sees tragedy in life has not for its opposite the temper that sees joy. The opposite pole to the tragic view of life is the sordid view. When humanity is seen as devoid of dignity and significance, trivial, mean, and sunk in dreary hopelessness, then the spirit of tragedy departs. “Sometime let gorgeous tragedy in sceptred pall come sweeping by.” At the opposite pole stands Gorki with The Lower Depths. Other poets may, the tragedian must, seek for the significance of life. An error strangely common is that this significance for tragic purposes depends, in some sort, upon outward circumstance, on pomp and feast and revelry, With mask, and antique pageantry— Nothing of all that touches tragedy. The surface of life is comedy’s concern; tragedy is indifferent to it. We do not, to be sure, go to Main Street or to Zenith for tragedy, but the reason has nothing to do with their dull familiarity. There is no reason inherent in the house itself why Babbitt’s home in Zenith should not be the scene of a tragedy quite as well as the Castle of Elsinore. The only reason it is not is Babbitt himself. “That singular swing toward elevation” which Schopenhauer discerned in tragedy, does not take any of its impetus from outside things. The

Inside McClintic Sphere was swinging his ass off. His skin was hard, as if it were part of the skull: every vein and whisker on that head stood out sharp and clear under the green baby spot: you could see the twin lines running down from either side of his lower lip, etched in by the force of his embouchure, looking like extensions of his mustache. He blew a hand-carved ivory alto saxophone with a 4 ½ reed and the sound was like nothing any of them had heard before. The usual divisions prevailed: collegians did not dig, and left after an average of 1 ½ sets. Personnel from other groups, either with a night off or taking a long break from somewhere crosstown or uptown, listened hard, trying to dig. 'I am still thinking,’ they would say if you asked. People at the bar all looked as if they did dig in the sense of understand, approve of, empathize with: but this was probably only because people who prefer to stand at the bar have, universally, an inscrutable look… …The group on the stand had no piano: it was bass, drums, McClintic and a boy he had found in the Ozarks who blew a natural horn in F. The drummer was a group man who avoided pyrotechnics, which may have irritated the college crowd. The bass was small and evil-looking and his eyes were yellow with pinpoints in the center. He talked to his instrument. It was taller than he was and didn’t seem to be listening. Horn and alto together favored sixths and minor fourths and when this happened it was like a knife fight or tug of war: the sound was consonant but as if cross-purposes were in the air. The solos of McClintic Sphere were something else. There were people around, mostly those who wrote for Downbeat magazine or the liners of LP records, who seemed to feel he played disregarding chord changes completely. They talked a great deal about soul and the anti-intellectual and the rising rhythms of African nationalism. It was a new conception, they said, and some of them said: Bird Lives. Since the soul of Charlie Parker had dissolved away into a hostile March wind nearly a year before, a great deal of nonsense had been spoken and written about him. Much more was to come, some is still being written today. He was the greatest alto on the postwar scene and when he left it some curious negative will–a reluctance and refusal to believe in the final, cold fact–possessed the lunatic fringe to scrawl in every subway station, on sidewalks, in pissoirs, the denial: Bird Lives. So that among the people in the V-Note that night were, at a conservative estimate, a dreamy 10 per cent who had not got the word, and saw in McClintic Sphere a kind of reincarnation.

Wake up every day, expecting not to know what's going to happen, and look for the events to unfold with curiosity. Instead of stressing and managing, just be present at anything that pops up with the intention of approaching it with your best efforts. Whatever happens in the process of spiritual awakening is going to be unpredictable and moving forward, if you're just the one who notices it, not fighting or making a big project out there. •       You may have emotional swings, energetic swings, psychic openings, and other unwanted shifts that, as you knew, feel unfamiliar to your personality. Be the beholder. Don't feel like you have something to fix or alter. They're going to pass. •       If you have severe trauma in your history and have never had therapy, it might be very useful to release the pains of memories that arise around the events. Therapy teaches you how to express, bear witness, release, and move forward. Your therapist needn't know much about kundalini as long as he or she doesn't discount that part of your process. What you want to focus on is the release of trauma-related issues, and you want an experienced and compassionate therapist who sees your spiritual orientation as a motivation and support for the healing process. •       This process represents your chance to wake up to your true nature. Some people wake up first, and then experience the emergence of a kundalini; others have the kundalini process going through as a preparation for the emergence. The appearance happens to do the job of wiping out, so is part of either pattern. Waking up means realizing that whoever looks through your eyes, lives through your senses, listens to your thoughts, and is present at every moment of your experience, whether good or bad, is recognized or remembered. This is a bright, conscious, detached and unconditionally loving presence that is universal and eternal and is totally free from all the conditions and memories you associate with as a personal identity. But as long as you believe in all of your personal conditions and stories, emotions, and thoughts, you have to experience life filtered by them. This programmed mind is what makes the game of life to be varied and suspense-filled but it also causes suffering and fear of death. When we are in Samadhi and Satori encounters, we glimpse the Truth about the vast, limitless space that is the foundation for our being. It is called gnosis (knowledge) or the One by the early Gnostics. Some spiritual teachings like Advaita Vedanta and Zen go straight for realization, while others see it as a gradual path through years of spiritual practices. Anyway, the ending is the same. As Shakespeare said, when you know who you are, the world becomes a stage and you the player, and life is more light and thoughts less intrusive, and the kundalini process settles down into a mellow pleasantness. •       Give up places to go and to be with people that cause you discomfort.

One can take the ape out of the jungle, but not the jungle out of the ape. This also applies to us, bipedal apes. Ever since our ancestors swung from tree to tree, life in small groups has been an obsession of ours. We can’t get enough of politicians thumping their chests on television, soap opera stars who swing from tryst to tryst, and reality shows about who’s in and who’s out. It would be easy to make fun of all this primate behavior if not for the fact that our fellow simians take the pursuit of power and sex just as seriously as we do. We share more with them than power and sex, though. Fellow-feeling and empathy are equally important, but they’re rarely mentioned as part of our biological heritage. We would much rather blame nature for what we don’t like in ourselves than credit it for what we do like. As Katharine Hepburn famously put it in The African Queen, ”Nature, Mr. Allnut, is what we are put in this world to rise above.” This opinion is still very much with us. Of the millions of pages written over the centuries about human nature, none are as bleak as those of the last three decades, and none as wrong. We hear that we have selfish genes, that human goodness is a sham, and that we act morally only to impress others. But if all that people care about is their own good, why does a day-old baby cry when it hears another baby cry? This is how empathy starts. Not very sophisticated perhaps, but we can be sure that a newborn doesn’t try to impress. We are born with impulses that draw us to others and that later in life make us care about them. The possibility that empathy is part of our primate heritage ought to make us happy, but we’re not in the habit of embracing our nature. When people commit genocide, we call them ”animals”. But when they give to the poor, we praise them for being ”humane”. We like to claim the latter behavior for ourselves. It wasn’t until an ape saved a member of our own species that there was a public awakening to the possibility of nonhuman humaneness. This happened on August 16, 1996, when an eight-year-old female gorilla named Binti Jua helped a three-year-old boy who had fallen eighteen feet into the primate exhibit at Chicago’s Brookfield Zoo. Reacting immediately, Binti scooped up the boy and carried him to safety. She sat down on a log in a stream, cradling the boy in her lap, giving him a few gentle back pats before taking him to the waiting zoo staff. This simple act of sympathy, captured on video and shown around the world, touched many hearts, and Binti was hailed as a heroine. It was the first time in U.S. history that an ape figured in the speeches of leading politicians, who held her up as a model of compassion. That Binti’s behavior caused such surprise among humans says a lot about the way animals are depicted in the media. She really did nothing unusual, or at least nothing an ape wouldn’t do for any juvenile of her own species. While recent nature documentaries focus on ferocious beasts (or the macho men who wrestle them to the ground), I think it’s vital to convey the true breadth and depth of our connection with nature. This book explores the fascinating and frightening parallels between primate behavior and our own, with equal regard for the good, the bad, and the ugly.